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A 
RELIGIOUS 

CONVINCEMENT  AND  PLEA, 

FOR  THE 

BAPTISM  AND  COMMUNION  OP  THE  SPIRIT, 

AND  THAT  WHICH  IS  OF 

MMesial  TteeaA,  Wine  and  Water 

REJECTED  AS  JEWISH  RITES; 

BOTH  UNPROFITABLE,  AND  THE  CAUSE  OF  GREAT 

DIVISION  AMONG  CHRISTIANS, 

ALSO, 

SOME  REMARKS 

ON  THE  ABUSE,  USE  AND  MISAPPLICATION  OF  THE  SCRIPTURES  \ 

AND  THE 

ECCLESIASTICAL  SUCCESSION  REFUTED ; 

WHEREBY  THE  RITE  TO  ORDAIN  BY  THE  LAYING   ON  OF  HAND? 
IS  LOST  5   BESIDES  NOT  NECESSARY  TO  QUAL- 
IFY A  GOSPEL  MINISTER* 


by  tallcut  Hatching. 


"  This  poor  man  cried,  and  the  Lord  heard  him  and  saved  him  out  c( 

all  his  trouble." 
The  angel  of  the  Lord  encompasseth  round  about  them  that  fear  him, 

and  delivereth  them.    O,  taste  and  see  that  the  Lord  is  geod.  BLisa- 

ID  IS  THE  MAN  THAT  TRUSTETK  IK  HIM. — Ps.  XXXIV.  6,  7,  8. 

There  is  a  way  which  seemeth  right  unto  a  man,  but  the  end  thereof  are 
the  ways  of  death. — Prov.  xiv.  12. 

1  ——————  tm     L»— »— — i^ — — —— 3C5BB——g 

BUFFALO  : 

PRINTED  FOR  THE  AUTHOR,  BY  H.  A.  SAUSBUBY 

1822, 


PREFACE. 

Nothing  is  more  common  to  the  natu- 
ral  minded,  than  to  put  the  most  favorable 
construction  upon  their  situation,  especially 
in  matters  of  religion.  For  this  reason,  when 
God  sent  his  prophets  to  the  Jews,  they  were 
far  from  believing  that  their  preaching  was 
any  way  applicable  to  them  ;  or  that  their 
denunciations,  were  by  any  means  fitting  to 
their  condition.  When  the  prophet  Micaiah 
prophesied  to  Ahabhe  had  to  prophesy  against 
four  hundred  who  professed  to  be  the  servants 
of  Gud;  they  would  that  he  should  have 
prophesied  smooth  things  and  because  he 
could  not,  "  bread  of  affliction,"  and  "  waters 
of  affliction"  were  given  him.  The  language 
of  the  Jews  was,  "  Is  not  the  laiv  with  us.  If 
they  were  charged  with  inconstancy,  they 
were  ready  to  say  "Wherein  have  we  robbed 
God  ?"•  Sudden  destruction  cometh,  when 
men  cry  peace  and  safety,  and  frequently 
when  danger  is  least  expected.  I  know  that 
there  is  a  certain  part  in  man  that  feels  itself 
mortified,  whenever  it  is  charged  with  mistake 
or  error  ;  but  though  it  should  be  my  lot,  to 
be  counted  among  the  singular,  yet  it  is  my 
intention  not  to  speak  smooth  tilings  since  the 


IV 


day  in  which  we  live  so  much  bespeaks  the 
deceptions  of  the  Church.     I  really  feel  to  la- 
ment that  religion,  a  term  which  invariably 
ought  to  convey  to  mankind  an  idea,  of  the 
greatness,  goodness  and  glory  of  God  ;  their 
own  present  and  future  happiness  should  by 
the  blind  zeal  of  its  advocates  suggest  but  lit- 
tle, if  any  more  than  a  mean  form  or  theory, 
and  even  that,  a  subject  of  ridicule  and  con- 
tempt.    Is  it  not  in  consequence  of  the  disa- 
greement amongst  professors  of  Christianity 
about  their  different  forms  and  tenets  that  the 
irreligious  part  of  society  is  induced  to  look 
upon  religion,  as  but  a  cold  hearted  monster 
that  would  rob  them,  their  neighborhood,  and 
society,  of  all  the  comforts  of  civil  life  ?    The 
language  of  my  heart  is,  "  Tell  it  not  in  Gath  ; 
publish  it  not  in  the  streets  of  Askelon,"  but 
alas  !  though  it  is  too  bad  to  be  told,  yet  it  is 
too  evident  lu  be  hid.     The  very  savage  ear- 
nestly  petitions  to  be  delivered   from  that 
which  they  conceive  to  be  the  christian  reli- 
gion !  Can  it  be  possible  that,  of  all  the  enor- 
mous evils,  that  ever  was  permitted  to  seize 
upon  the  human  family,  religion  is  sole  mon- 
ster and  universal  tyrant  of  the  whole  !— 
Ict^This  is  the  religion  of  men,  and  not 
the  religion  of  Jesus  Christ.     Amongst  the 
several  subjects  of  religious  debate,  I  propose 
to  notice  the  sacraments  (so  called)  of  Wa- 
ter-baptism, Bread  and  Wine,  things  which 
are  imposed  on  the  world  by  the  plausible  ti- 
tles of  Sacraments,  Eucharists^  Gospel-ordi- 


nances,  Gospel-institutions,  ordinances  of  the 
house  of  God,  &c.  names  which  are  not  so 
much  as  once  so  mentioned  in  the  New  Tes- 
tament records.  Millions  have  paid  a  debt  to 
sacramental  superstition  with  the  loss  of  their 
lives — good  would  it  have  been  if  that  world- 
ly-wise and  factious  spirit,  which  so  frequent- 
ly shows  itself  to  be  inseparably  connected 
with  will-worship-religion  had  died  with  them. 

It  is  to  be  remarked,  that  as  the  Jews  suf- 
fered by  borrowing  certain  customs,  and  su- 
perstitious notions  from  th©  heathen  ;  so  the 
christians  have  suffered  by  endeavoring  to  in- 
corporate the  proper  christian  dispensation 
with  certain  customs  and  ceremonies  which 
they  have  borrowed  from  the  law  of  the  Jews. 
These  ceremonies  are  so  remote  from  the 
kingdom  of  Christ  that  the  Spirit  has  nothing 
to  do  with  them,  consequently,  men  have 
been  obliged  to  support  them  by  their  own 
renderings,  and  consequently  they  have  with 
them,  embraced  many  different  notions,  and 
all  has  tended  to  perplex  the  christian,  and 
subject  him  to  doubts  and  fears,  uncharita- 
bleness  and  cruelty,  dispute  and  jealousy, 
exuberance  and  zealj  and  finally  to  all  the 
phenomena  of  priest-craft  or  prelatical-presi- 
dency. 

Among  several  reasons,  there  are  three  par- 
ticular reasons  why  I  have  offered  these  few 
sheets  to  my  friends  and  the  public,  to  wit, 
duty,  love  and  pity. 

Firstly— Duty  in  that,  that  the  Lord,  for 
a2 


VI 


reasons  only  known  to  himself  hath  dealt  sur- 
prisingly with  me,  and  by  his  Spirit  hath  giv- 
en me  to  understand  his  teachings  and  lead- 
ings from  the  inventions  and  teachings  of 
men,  and  hath  called  me  to  bear  a  testimony 
to  that  truth,  which  he  hath  committed  to  me. 

Secondly — Love  to  many  of  my  brethren, 
and  the  truth  constrains  me  to  suffer  with 
them  that  suffer  for  the  truth.  And  as  I 
know  that  there  are  many,  who,  if  they  were 
only  apprised  of  the  deceitfulness  of  their 
own  spirit,  would  be  persuaded  and  encour- 
aged to  come  to  the  truth,  as  it  is  in  Christ,  I 
cheerfully,  but  with  humility  offer  to  them  a 
relation  of  my  own  Convin cement  to  the  truth 
of  revealed  religion  ;  with  a  Plea  for  that  re- 
ligion and  righteousness,  which  is  indepen- 
dent of  the  systems  and  notions  of  men, 
which  do  so  much  obscure  the  truth. 

Thirdly — Having  myself  been  overtaken  in 
a  time,  when  my  mind  was  not  suspicious  of 
the  traditions  of  men,  and  drawn  into  the  use 
of  dead  and  lifeless  church  ceremonies,  such 
as  the  sacrament  of  bread  and  wine ;  and  water 
baptism^  &c.  and  as  I  have  made  full  proof 
of  their  pretended  virtue,  and  found  them 
to  be  useless,  beggarly  elements,  I  know  how 
to  pity  the  thousands,  who  like  myself,  when 
they  have  been  drawn  into  the  use  of  such 
lifeless  ordinances,  and  not  finding  that  bles- 
sing which  they  expected,  but  rather  death 
and  darkness  instead  of  life,  they  have  fallen 
into  doubts  and  queries  as  to  their  own  chris- 


VII 


tianity  ;  and  finally  in  the  end,  led  to  doubt 
the  truth  of  religion  Many,  when  they  look 
into  the  scriptures  and  read  of  baptism,  &c» 
they  have  not  noticed  the  difference  between 
a  relation  and  a  command  ;  that  is,  they  have 
not  noticed  that  these  things  were  practiced 
in  conformity  to  the  law  dispensation,  and 
according  to  the  prejudice  of  some,  and  in 
condescension  to  the  weakness  of  others,  who 
had  been  brought  up  under  a  typical  dispen- 
sation *  and  as  they  have  not  discovered  this? 
so  they  have  not  discovered  that  the  scrip- 
ture record,  is  but  a  relation  of  such  things 
without  giving  a  command.  But  as  they 
have  been  taught,  so  they  have  practiced,  and 
as  u  the  letter  killeth  but  the  Spirit  giveth 
life,"  they  have  been  left  to  struggle  between 
life  and  death  ;  and  when  they  have  practic- 
ed in  the  letter,  they  have  been  made  sensi- 
ble of  a  lack,  and  their  own  spiritual  feeling 
has  contradicted  their  practice  5  so  they  have 
been  led  to  queries,  and  like  Noah's  dove 
they  have  not  been  able  to  find  rest  to  the 
sole  of  their  foot.  I  have  written  this  little 
volume  for  the  help  of  such  as  are  serious  in- 
quirers after  truth.  I  have  not  written  my 
Plea  thinking  to  add  any  thing  more  than 
that  which  has  already  been  said  upon  the  or- 
dinances (so  called)  by  Robert  Barclay,  Scott, 
Phips  and  others,  who  have  written  long 
since.  I  have  only  written  under  a  sense  of 
my  own  duty,  as  no  one  can  do  duty  for  me. 
Should  the  reader  discover  a  similarity  in  ray 


VH1 

writings  to  the  writings  of  Friends  (called 
Quakers)  I  would  not  wish  to  have  him  think 
that  I  have  undertaken  to  give  a  relation  of 
their  sentiment.  What  I  have  written,  I  have 
written  for  myself,  and  so  I  shall  hold  myself 
accountable  for  all  errors  that  may  be  held 
forth  in  these  few  sheets.  In  writing,  I  have 
not  made  any  one  my  rule.  As  to  the  senti- 
ment of  Friends,  I  knew  nothing  of  it,  either 
from  them  or  their  writings,  until  about  two 
years  after  I  had  borne  public  testimony  to 
the  truth  of  the  doctrine  for  which  I  now 
advocate.  So  that  my  readers  may  receive 
what  I  have  written  to  be  my  own  experience, 
without  the  counsel  or  traditions  of  any  ;  and 
without  regarding  any  person  or  sect,  my 
great  desire  is  the  glory  of  God,  and  to 
bear  a  testimony  to  the  truth  with  them  who 
have  it 

My  last  and  least  reason  for  writing  my 
Plea^  is  to  answer  for  myself  to  calumnious 
reports  which  some  public  preachers,  as  well 
as  others,  have  spread  abroad  respecting  my 
religious  sentiment,  so  that  all  may  know  for 
themselves  the  truth  of  what  I  believe.  I 
have  written  without  regarding  who  may  be 
pleased  or  displeased,  and  if  I  should  appear 
to  franchise,  or  use  plainness  it  shall  be  for 
the  love  I  owe  to  my  brethren  and  the  cause 
of  truth;  and  notwithstanding  I  may  use 
plainness,  I  wish  to  be  counted  a  friend  and 
not  an  enemy.  Particular  tenets  will  be 
found  \ery  light  when  compared  with  the 


IX 


truth  ;  therefore,  when  we  speak  on  matters 
of  religion  it  behooves  us  to  use  great  plain- 
ness, and  nothing  should  be  considered  a 
greater  token  of  christian  regard.        T.  P. 

$Cs*As  I  had  not  purposed  in  my  mind  to 
write  until  some  little  time  since,  it  is  not  in  my 
power  to  ascertain  the  certain  time  in  which  ma- 
ny things  took  place,  from  ten  to  fifteen  years 
past,  nor  even  to  date  many  things  which  has  ta- 
ken place  more  recently,  therefore  I  shall  not  be 
particular  in  mentioning  dates* 


THE  AUTHOR'S 
RELIGIOUS  CONVINCEMENT. 

CHAP.  I. 

Early  visitations  of  the  Holy  Spirit,  teaching  the  neccs» 
sity  of  an  acquaintance  with  God — Trials  of  mind,  on  the 
doctrine  of  unconditional  election  and  reprobation — A  gra- 
cious deliverance  from  a  despairing  mind  by  God's  unex- 
pected appearing  by  the  Spirit— The  doctrine  of  uncondi- 
tional election  false,  otherwise  Satan  is  but  the  servant  o^ 
God  ;  a  subject  of  reward,  being  as  necessary  in  the  order 
and  fulfilment  of  God's  decrees,  as  the  Angel  Gabriel — Va- 
rious trials,  resulting  from  a  disagreeable  situation  in  life. 

Were  I  to  mention  the  intimation  and  light 
of  God's  Spirit  manifested  to  me,  I  should 
not  be  able  to  mention  one  time  in  all  my 
life  (after  I  come  to  years  of  sensibility)  that 
it  was  not  with  me.  But  when  I  was  about 
twelve  years  of  age,  I  was  brought  to  be  more 
sensible  of  God's  striving  with  me,  than  I 
ever  had  been  before.  I  received  a  sensible 
visitation  of  the  divine  light  which  made  me 
sensible  of  sin,  and  of  the  necessity  of  becom- 
ing acquainted  with  God.  But  to  become 
acquainted  with  that  being  who  was  as  high 


i? 

as  heaven,  knew  not ;  I  was  only  sensibly 
acquainted  with  myself  as  being  wicked,  and 
sinfully  inclined.  It  was  not  uncommon  that 
the  thought  of  death,  judgment  and  eternal 
things,  would  burst  forth  upon  my  mind  with 
such  power  as  to  embitter  all  my  proposed 
pleasures,  and  cause  me  to  leave  all  my  youth- 
ful engagements  for  reflection.  The  language 
of  my  heart  was,  what  can  be  done  ?  These 
serious  impressions  had  occupied  my  mind  a 
considerable  time,  when  I  was  led  to  notice 
all  religious  conversation  that  passed  before 
me,  with  an  interested  attention  5  and  though 
I  was  young  and  said  not  any  thing  myself; 
yet  I  heard,  observed,  and  in  my  mind  re- 
marked upon  all  that  passed  before  me,  that 
I  might  if  possible  learn  some  way  whereby  I 
might  escape  my  sins ;  or  rid  myself  of  a  bur- 
then which  I  felt  to  be  heavy  on  my  mind. 
But  all  proved  "miserable  physicians"  to  me; 
for  while  niy  heart  and  ears  were  waiting  for 
comfort  and  my  mind  was  fondly  dreaming 
of  help,  it  was  propagated  in  my  hearing,  that 
God  had  elected  from  before  the  foundation 
of  the  world  a  certain  part  of  mankind  to  be 
saved,  and  that  as  many  as  were  elected 
would  be  called  by  an  irresistible  call ;  so 
that  all  who  were  to  be  saved,  would  be  sav- 
ed, and  all  who  were  to  be  damned,  would 
be  damned.  This  doctrine  was  more  than  I 
could  understand,  though  I  was  induced  to 
give  it  credit,  for  the  force  of  the  arguments 
which  generally  accompanied  that  belief;  to 


13 

wit, that  God  had  created  all  things,  so  had  a 
right  to  do  with  all  he  had  made,  as  he  pleas- 
ed :  and  that  he  had  a  right  to  study  his  own 
glory,  even  to  the  condemnation  of  every 
creature  which  he  had  made,  and  for  that  end 
he  had  ordained  the  most  public  ;  as  well  as 
the  most  private  actions  of  all  men. 

Such  was  the  character  of  God,  (I  was  led 
to  believe)  that  he  had  made  mankind  and 
would  save,  or  damn  them,  without  any  re- 
gard to  their  good,  or  bad  actions ;  and  that 
he  was  glorified  in  the  death  of  the  wicked, 
as  much  as  he  was  in  the  salvation  of  the 
righteous,  and  that  they  were  both  necessary 
in  the  counsel  of  his  secret  will. 

In  viewing  this  doctrine  I  felt  as  if  God  was 
a  hard  master,  but  the  view  I  had  of  his  char- 
acter I  did  not  dare  to  speak  out,  because  he 
was  God,  and  had  all  power  in  his  hands. — 
I  was  moved  Xofear,  but  not  to  love  ;  I  mis- 
conceived the  character  of  God,  by  attribu- 
ting right  to  power. 

Others  there  were,  who  contended  that 
God  had  not  decreed  the  damnation  of  any, 
but  that  he  had  only  decreed  the  salvation  of 
the  righteous :  here  I  could  only  discover 
partiality,  for  as  he  had  found  them  all  in  sin, 
he  had  only  chosen  some,  and  left  the  others 
to  contend  with  the  brazen  wall  of  fate,  when 
he  might  have  saved  the  whole,  as  well  as  a 
part.  The  more  I  considered  the  matter,  the 
more  I  felt  unreconciled,  and  found  my  heart 
inclined  to  murmur  against  God.    I  thought 


14 

on  the  helpless  spirits,  that  fate  had  shut  up 
in  misery  beyond  the  reach  of  help,  or  hope, 
and  felt  my  heart  to  complain  for  them  ;  but 
on  a  sudden  I  would  feel  frighted,  to  think 
that  I  dare  complain  against  the  decrees  of 
God,  and  though  I  could  see  no  justice  in  his 
doings,  yet  I  feared  his  power. 

I  would  reason  from  time  to  time,  and 
then  would  fear  to  reason.  I  would  com- 
plain and  then  through  fear  would  strive  to 
force  my  heart  to  say,  the  Lord  is  good. — 
But  all  were  wrong.  At  last  1  was  brought 
to  consider  my  situation  more  fearful  than 
ever  I  had  done  before.  I  thought  there  was 
not  a  being  on  earth  so  unworthy  as  myself. 
I  thought  if  God  had  elected  any  to  salvation, 
he  would  elect  thousands  before  he  could  re- 
ceive a  creature  unworthy  as  I  was.  The 
more  I  considered,  the  more  unworthy  I  felt, 
and  the  less  probable  I  viewed  my  chance 
in  the  election  of  God.  Sometimes  I  wished 
that  I  had  never  been  born — sometimes  I 
wished  that  I  had  been  a  snake  or  any  thing 
but  that  which  had  a  soul  and  chance  for  hell. 

I  continued  in  this  thraldom  of  mind  for 
many  months,  but  dare  not  open  my  mouth 
to  any  person  for  fear  they  would  find  out  my 
feelings ;  but  my  feelings  were  too  evident 
to  be  hid,  my  mates  soon  began  to  discover 
a  change  in  my  conduct,  my  mind  was  less 
willing  to  engage  in  plays  and  projects  than 
usual.  Whilst  I  was  with  my  mates,  I  found 
a  great  cross  to  subdue  my  natural  propensi- 


Iff 
o 

ties,  and  it  was  not  uncommon  that  my  mind 
was  brought  to  reflect  on  the  missteps  I  had 
made  during  the  day,  and  sleep  gave  place 
to  sore  reflections  upon  my  pillow.  My 
mind  at  last  became  so  taken  up  and  concer- 
ned about  myself,  that  my  mind  was  untrus- 
ty  in  the  common  business  of  life.  It  was 
not  uncommon  that  I  was  interrogated  again, 
and  again,  before  I  knew  to  answer,  and  I 
was  often  blamed  by  the  family  with  whom 
I  lived  for  inattention  to  business.  My  mind 
was  continually  filled  with  a  sense  of  death, 
judgment  and  eternity,  so  that  there  was  but 
little  room  for  any  thing  else.  The  more  I 
thought  on  myself  the  more  unworthy  I  felt, 
and  the  less  I  indulged,  favorable  hopes  con- 
cerning myself.  As  I  had  no  hopes  but  what 
lay  in  a  particular  election,  I  soon  gave  up 
all  hopes  of  ever  knowing  as  to  my  particular 
election  or  reprobation  in  this  life,  so  my 
mind  turned  more  particularly  on  death,  as 
the  time  to  decide  my.doubtful  case.  Death 
I  knew  was  irresistible,  and  was  furnished 
with  a  thousand  means  to  end  my  days. — 
I  felt  as  if  there  was  but  a  step  between  me 
and  eternity,  and  it  appeared  that  ail  the 
powers  of  heaven  and  earth  were  combined 
against  me.  The  thunder  storm  was  dread- 
ful to  me  as  a  judgment  day  ;  every  vivid 
flash  of  lightning  seemed  to  be  but  the  forerun- 
ner of  the  next,  which  might  send  me  to  eter- 
nity ;  and  no  sooner  was  the  storm  over 
than  I  congratulated  myself  that  I  was  yet  in 


16 

the  land  of  the  living,  and  my  soul  had  not 
been  brought  to  feel  the  hell  of  partial  power. 
All  was  well  until  the  next  storm  arose,  when 
I  would  plead  with  God  as  with  a  tyrant,  to 
spare  my  life  a  little  longer.  At  other  times, 
the  rustling  of  a  leaf  was  sufficient  (speaking 
after  the  manner  of  men)  to  set  my  hair  in 
end  upon  my  head,  at  noon  day. 

Something  like  one  year  had  passed  under 
dreadful  apprehension,  when  I  began  to  take 
more  particular  pains  to  attend  meetings. — 
As  I  was  now  living  in  the  town  and  county 
of  Saratoga,  I  frequently  sought  opportunities 
to  hear  the  preaching  of  the  Calvinist-bap- 
tists,  as  the  people  with  whom  I  lived  held  a 
great  dislike  to  the  Methodist  and  other  de- 
nominations. Among  the  Calvinists  I  fre- 
quently heard  a  preacher  speak,  by  the  name 
of  Langworthy,  who  lived  in  the  village  of 
Ballston.  This  man's  preaching  was  more 
to  me  than  all  the  preaching  I  heard  beside  ; 
but  all  did  not  effect  to  remove  the  burthen 
which  lay  heavy  on  my  mind,  or  remove  that 
misconception  which  I  had  imbibed  of  the 
character  of  God.  He  appeared  to  me  a  be- 
ing whom  I  must  reverence,  because  he  was 
a  God  of  power,  and  not  because  he  was 
lovely.  My  mind  at  last  came  to  the  very 
verge  of  despair.  J  once  sat  and  wept  over 
my  condition,  and  in  the  bitterness  of  my 
soul  wiped  my  tears  with  my  shirt-sleeves, 
until  I  could  not  find  a  dry  place  to  serve  the 
use  of  a  pocket  handkerchief  any  longer, 


17 

The  time  at  last  drew  on,  when  the  Lord 
in  his  goodness  saw  fit  to  assuage  my  grief, 
wipe  away  my  tears  and  remove  the  false  no- 
tion which  I  had  imbibed  of  his  character. — 
One  day  as  1  was  going  from  the  house  to  the 
spring  for  a  pail  of  wuter,  just  as  I  was  de- 
scending a  steep  pitch,  and  on  a  quick  pace, 
unexpectedly  and  unaccountably  to  me,  a 
confidence  towards  God,  filled  my  soul,  and 
apparently  a  light  shone  around  me — the 
burthen  of  my  mind  was  gone  in  the  twink- 
ling of  an  eye.  My  soul  was  filled  with  love 
t  o  God,  and  every  creature  which  he  had 
made.  Sin  looked  indescribably  sinful,  and 
holiness  looked  to  me  to  be  as  beautiful  as 
sin  was  hateful.  Whereas  my  rnind  had 
viewed  the  character  of  God  in  the  most  un- 
favorable point  of  view,  it  was  impossible 
now  for  me  to  imagine  any  thing  else  half  so 
lovely  ;  the  very  thoughts  of  the  divine  being 
seemed  to  afford  a  heaven  to  my  mind.  The 
whole  face  of  nature  seemed  to  be  changed 
into  a  field  of  pleasantness,  every  thing  I  saw 
bespoke  the  happiness  which  I  felt,  and  I 
thought  sorrow  never  could  return  again  ;  my 
mind  was  completely  clear  and  calm — there 
was  not  a  cloud  in  all  the  region  of  my  mind. 
All  were  well.  The  parched  ground  was 
made  a  pool  of  water — the  wilderness  seem- 
ed to  blossom  as  the  rose — the  solitary  was 
glad,  and  th^  trees  clapped  their  hands  for 
joy.  My  eyes  now  saw  out  of  darkness  and 
out  of  absurdity,  and  my  soul  Was  filled  with 
b2 


18 

praise.  Happy  moment  indeed !  and  the  first 
real  peace  I  had  known  for  eighteen  months, 
My  mind  seemed  to  be  possessed  of  such  an 
eternal  power,  that  it  seemed  to  comprehend 
every  thing  in  a  minute  ;  and  indeed,  it  was 
but  a  minute  ;  for  in  the  midst  of  my  joy  a 
doubt  arose  in  my  mind,  as  to  the  source  from 
whence  my  feelings  might  arise,  and  no  soon- 
er than  I  gave  way  to  doubts,  the  compre- 
hension of  my  mind  was  eclipsed,  and  a  de- 
gree of  darkness  ensued.  My  joys  seemed  to 
me  like  a  vision,  and  like  the  wind  I  could 
not  tell  from  whence  it  came,  or  whither  it 
went.  But  notwithstanding  the  vision  was 
in  a  great  degree  gone  from  me,  I  was  left 
with  a  calm,  serene  mind,  and  with  a  mind 
relative  to  the  character  of  God  very  different 
from  what  it  had  usually  been.  The  doctrine 
of  decrees  and  reprobation,  which  I  had 
heard  so  much  advocated  for,  was  the  first 
thing  that  the  spirit  of  God  had  taught  me 
was  false. 

When  I  consider  how  much  my  mind  suf- 
fered, I  attribute  it  much  to  the  false  notion 
which  I  had  prepossessed  from  the  false 
creeds  of  men.  It  is  not  the  will  of  God  that 
his  creatures,  should  crouch  under  a  slavish 
fear  of  him ;  nay,  men  should  repent,  and  be- 
come sincerely  sorry  for  sin,  and  then  by 
faith  come  to  God  as  to  a  fountain  of  infinite 
goodness;  believing  that  "he  is;"  and  tho? 
they  wait  long  for  him,  yet  that  in  due  time 
he  will  be  a  rewarder  of  them  who  diligently 


19 

seek  him.  When  my  mind  was  rightly  cloth- 
ed, I  then  believed  as  I  do  now  ;  that  is,  that 
it  is  not  in  the  power  of  devils  nor  men,  to  in- 
vent an  idea  more  diametrically  opposite  to 
the  character  of  God  and  the  good  of  man- 
kind, than  the  doctrine  of  unconditional  elec- 
tion and  reprobation.  If  God  has  decreed 
all  the  actions  and  conditions  of  men,  (as 
some  Calvinists  teach)  it  destroys  the  idea 
of  virtue  or  vice,  for  one  is  as  necessary  to  fill 
up  the  plan  of  God's  secret  -will  as  the  other, 
and  sin  is  as  necessary  to  the  glory  of  God  as 
holiness,  and  ultimately  they  end  in  a  like 
good.  As  to  mankind,  if  their  actions  are  all 
decreed,  they  have  no  purposes  to  make  in 
their  mind,  either  as  to  good  or  evil,  they  have 
only  to  float  in  the  channel  of  God's  irrefixa- 
ble  decrees.  It  would  be  useless  to  talk  to 
men  about  a  judgment,  future  rewards  or 
punishments.  Saith  the  apostle  (Rom.  iii, 
5,  6, 7)  "  if  our  unrighteousness  commend  the 
righteousness  of  God,  what  shall  we  say  ?  is 
God  unrighteous  who  taketh  vengeance  ? — 
(I  speak  after  the  manner  of  a  man)  God  for- 
bid, for  if  the  truth  of  God  hath  more  abounded 
through  my  lie,  unto  his  glory  ;  why  yet  am 
I  also  judged  as  a  sinner  ?"  If  the  actions  of 
men  are  all  decreed,  they  must  be  all  to  the 
glory  of  God,  and  the  apostles  show  there 
could  be  no  judgment  because  there  is  no 
such  thing  as  a  sinner,  there  can  be  no  re- 
ward reckoned  to  man  for  doing  a  deed, 
which  is  free  and  independently  done  only  by 


20 

another ;  neither  can  there  be  any  punish- 
ment inflicted  on  him  who  momentarily  does 
the  whole  will  of  God.  Dear  reader,  let  not  thy 
mind  be  frightened  if  I  unmask  the  truth  in 
simplicity.  That  God  who  has  bound  all 
things,  with  the  actions  and  conditions  of 
men,  in  time,  and  in  eternity,  fast  in  fate, 
characterises  the  devil,  more  than  a  be- 
ing of  infinite  wisdom  and  goodness,  for  all 
the  evil  actions  of  men  do  not  originate  from 
satan,  but  from  God  ;  satan  is  as  necessary 
in  the  purposes  of  God  as  the  angel  Gabriel, 
and  if  there  is  any  such  thing  as  reward  for 
doing  God's  will,  such  as  are  principal  actors 
ought  to  be  considered  worthy  of  double  hon- 
honor  ;  so  satan,  as  he  is  one  of  the  principal 
agents  in  the  purposes  of  God,  he  should  be 
reckoned  among  all  the  servants  of  God,  the 
first  that  is  entitled  to  a  reward  for  his  great 
service. 

To  avoid  too  much  digression,  I  will  now 
turn  more  particularly  to  my  subject.  Not- 
withstanding my  mind  felt  a  great  change,  I 
did  not  know  that  I  had  received  any  thing 
that  might  be  called  religion ;  neither  was  it 
necessary  that  I  should  know  il.  Religion, 
like  fruit,  has  within  itself  every  possible  de- 
liciousness  and  flavor  peculiar  to  its  kind, 
though  the  name  may  not  be  known.  The 
name  of  an  orange  is  no  part  of  an  orange,  so 
the  name  (religion)  is  no  part  of  the  thing.  The 
spirit  of  God  is  capable  of  interpreting  itself^ 
and  such  as  receive  it,  receive  the  "  new 


21 

name,"  which  none  knoweth,  save  them  that 
receive  it ;  they  receive  the  nature,  life  and 
influence,  with  all  that  virtue  which  we  can 
possibly  understand  of  Christ,  by  the  name 
religion.  Hence  I  know  by  my  own  experi- 
ence, that  the  notion  (which  some  men  prop- 
agate) that  there  can  be  no  knowledge  of  Chris- 
tianity without  the  bible,  is  false.  They 
might  just  as  well  contend,  that  a  blind  man 
could  not  tell  bitter  from  sweet,  pleasant  food 
from  that  which  is  unpleasant,  and  that  he 
could  not  be  nourished  and  benefitted  by  the 
same,  because  he  cannot  discover  it  by  the 
natural  eye.  Though  I  had  no  particular 
knowledge  of  the  scriptures,  such  was  the  ef- 
fect of  the  spirit  which  I  enjoyed,  that  I  felt 
to  be  at  peace  with  God  and  with  man  ;  death 
and  hell  had  lost  their  frightful  features,  and 
the  thunder  storm  which  was  once  so  dread- 
ful became  as  pleasant  as  music. 

Though  I  felt  much  attached  to  the  char- 
acter of  christians,  yet  I  did  not  pretend  in 
my  own  mind  to  class  myself  with  them. — 
My  life  and  actions  bore  visible  signs  of  that 
work  which  the  spirit  had  wrought  in  me,  and 
like  that  which  the  fire  burns  over,  leaving  a 
visible  appearance  behind,  so  the  fruits  of  the 
spirit  was  for  a  little  time  visible  in  my  life. 
I  had  a  choice  in  my  company,  and  used  fre- 
quently to  reprove  the  swearer;  and  I  found 
great  comfort  in  my  mind  when  at  any  time 
I  could  converse  with  my  mates  on  serious 
subjects.     When  at  any  time  I  lay  down  up- 


22 

on  my  bed,  my  mind  would  immediately  en- 
gage in  religious  muse.  I  thought  from  what 
I  saw  in  others,  that  I  must  use  a  vocal  prayer, 
and  accordingly  I  learned  a  few  appropriate 
words.  This  form  perhaps  I  did  not  miss 
saying  night  and  morning,  for  a  whole  year. 
When  I  thought  on  eternal  things,  they  were 
ever  near,  and  if  I  thought  on  God  I  realized 
that  I  was  immediately  in  his  presence,  and 
that  all  my  thoughts  were  as  well  known  to 
him  as  they  were  to  myseif.  If  I  prayed  to 
God  either  vocally  or  mentally,  it  appeared 
that  my  petitions  reached  to  the  very  place 
where  I  would  have  them.  But,  O  the  ad- 
vantage that  the  enemy  had  over  me,  on  ac- 
count of  the  disadvantageous  situation  in 
which  I  was  placed  in  life  !  Fortune  had 
deprived  me  of  parental  privileges  at  a  very 
tender  age,  consequently  I  was  thrown  into 
the  world,  and  exposed  to  the  cool  reception 
of  what  some  people  would  call  charity.  But 
when  I  came  to  years  of  understanding  I  was 
made  much  more  sensible  of  a  selfish  desire 
which  some  possessed,  that  they  might  get 
all  they  benefit  they  could  out  of  me,  than  I 
was  of  their  pity. 

I  was  at  this  time  living  in  a  family  where 
the  unhappy  disposition  of  the  man,  was  cal- 
culated to  render  all  unhappy  about  him. — • 
Though  he  made  a  profession  of  religion,  his 
conduct  was  such  from  time  to  time,  that  it 
was  very  stumbling  to  me.  His  disposition 
was  unhappy,  and  his  temper  such  as  caused 


me  to  fear  him  but  not  to  love  him.  It  was 
not  seldom  that  he  punished  for  the  smallest 
offence,  and  I  was  punished  severely  only  for 
his  own  suspicion.  As  I  was  a  child  I  was 
like  other  children,  subject  sometimes  to 
childish  offences  and  to  accidents  like  others 
of  my  age  ;  offences  and  accidents  equally 
rendered  me  a  subject  of  his  displeasure,  and 
punishment  was  equally  met  too  frequently 
by  both.  All  this  rendered  my  situation  ve- 
ry disagreeable  indeed.  Such  was  the  influ- 
ence of  his  treatment  to  me  it  was  hard  to 
tell  whether  I  dreaded  his  frowns  or  his  whip3 
most ;  but  as  both  were  disagreeable  and 
generally  sure,  I  was  frequently  induced  to 
tell  a  falsehood  to  save  myself  from  his  dis- 
pleasure ;  and  indeed  it  was  not  uncommon 
that  I  denied  accidents  and  offences  of  which 
I  was  guilty,  as  it  was  the  only  means  which 
I  could  invent  to  shun  his  severity.  O  how 
trying  was  this  to  my  mind  ?  To  lie  would 
not  agree  with  the  principle  which  I  had  with- 
in me.  Sometimes  I  thought  that  I  would 
suffer  much,  rather  than  feel  my  conscience 
complain  of  me  as  it  did  ;  but  as  I  had  not 
grace  to  withstand  my  aggravations  I  had  re- 
course to  such  means  for  my  defence,  as  woun- 
ded my  mind,  and  spoiled  my  confidence  to- 
wards God, 

After  about  three  years,  I  could  only  remem- 
ber the  Lord  as  an  ancient  friend ;  tho'  at  the 
expiration  of  that  time  I  was  not  without 
comfortable  meditations ;  but  I  had  not  enough 


24 

of  his  grace  to  keep  me  in  the  hour  of  tempta- 
tion. I  was  very  sensible  of  my  loss,  my 
crimes  and  my  situation  ;  and  often  turned 
aside,  where  I  wept  for  it  as  though  I  had 
been  whipped.  I  often  comforted  myself 
with  the  thought  that  I  should  be  of  age  by* 
and-by,  when  I  should  have  no  one  to  fear, 
consequently  I  should  not  be  tempted  to  cov- 
er my  accidents  by  falsehoods,  for  fear  of 
punishment.  I  thought  more  of  this  privi- 
lege than  I  did  of  freedom,  or  all  the  other 
imaginary  comforts  of  life.  But  I  more  and 
more  departed  from  the  truth  and  added  to 
my  inconstancy  (to  the  truth)  anger,  which 
was  the  fruits  of  my  tried  situation.  Soon  I 
lost  all  my  sweet  enjoyment  of  mind  and 
found  a  proud,  concupiscent  mind  influencing 
me  in  its  place, 

CHAP.  IL 

The  pride  of  youth,  and  a  back-slidden-life,  not  without 
serious  reflections  and  spiritual  reproofs — Reflections  whilst 
in  the  army,  and  a  convincement  of  the  impropriety  of  war, 
and  the  fallacy  of  worldly  honors—Deep  contrition  of  soul — 
Retirement  from  the  array—Many  promises  of  reformation 
(made  to  God)  forgotten  in  a  retired  life — Sensibility  of  a 
sinful  heart,  with  an  inward  sense  of  the  weakness  of  crea- 
turely  strength — Several  visions  of  the  night  foreboding 
things,  for  four  years  to  come — the  condition  of  the  Church. 

After  living  in  an  unpleasant  situation  a- 
bout  seven  years,  I  became  discontented  and 


55 


resolved  to  change  my  situation  in  life ; 
accordingly  without  the  consent  of  the  man 
with  whom  I  was  living,  I  repaired  to  the  town 
of  Danbury,  in  the  state  of  Connecticut, 
where  I  chose  a  guardian,  and  bound  myself 
to  learn  a  trade,  being  about  17  years  of  age. 
It  was  my  fortune  to  live  with  very  agreeable 
people,  who  used  me  better  than  I  used  my- 
self; for  as  I  knew  nothing  of  the  difficulties 
of  providing  for  a  family,  I  frequently  used  to 
find  much  fault  with  my  living.  During  my 
apprenticeship,  I  became  much  attached  to 
the  episcopalian  mode  of  worship,  and  at- 
tended very  constantly  at  that  church.— 
Though  that  form  of  worship  appeared  to  me 
to  be  pleasing,  it  was  much  more  fashionable 
than  evangelical ;  consequently  my  pride 
found  no  check  by  my  attachment.  So  it 
was  with  me,  at  an  age  and  time  of  life  when 
I  needed  much  grace,  I  had  but  a  very  little, 
if  any,  consequently,  like  the  "  sow  that  was 
washed"  I  gave  myself  up  to  the  wallowing 
in  the  mire.  I  gave  way  to  the  pride  of  life, 
the  lusts  of  the  flesh  and  to  many  things 
which  are  at  war  with  the  life  of  a  christian. 
It  was  a  time  of  life  with  me  in  which  I  laid 
the  foundation  for  much  repentance,  and  the 
cause  of  serious  reflection  for  life.  Though  I 
was  not  left  to  do  any  thing  criminal,  nor  to 
be  unreserved  in  my  language,  yet  I  was  far 
from  that  which  I  had  ought  to  have  been. — 
I  wTas  not  without  my  remembrancer,  and  of- 
ten found  myself  with  all  my  pride  and  world- 


26 

]y  imaginations  laid  waste  by  a  little  reflec- 
tion. I  spent  many  of  my  evenings  in  lone- 
ly retreat,  as  retirement  was  always  accoun- 
ted by  me  a  very  precious  privilege. 

Reflection's  the  path,  from  this  world  to  the  next;        • 

Remdte  from  all  pride,  and  a  world  much  perplext. 

Retreat  is  the  place  to  discover  all  worlds  ; 

The  place  to  know  Gcd,  and  distinguish  ourselves. 

In  retreat  there's  reflection,  and  counsels  the  best — 

The  saint's  study,  God's  hcuse,  and  the  siceet  school  of  Christ. 

But  notwithstanding  I  had  many  reflections, 
being  naturally  high  spirited  and  fond  of  the 
world,  I  had  too  much  pride  to  make  any 
proficiency  in  a  christian  life. 

The  term  of  my  apprenticeship  closed  a 
short  time  before  the  declaration  of  the  late 
war,  which  was  declared  in  1812.  As  the 
war  was  a  hindrance  to  most  mechanical  bu- 
siness, mine  with  the  rest,  my  worldly  pros- 
pects appeared  discouraging,  and  meeting 
with  an  opportunity  something  inviting  to  a 
worldly  mind,  I  accordingly  entered  the  li- 
nked States'  army  for  eighteen  months.  Be- 
fore the  expiration  of  my  enlistment  I  receiv- 
ed a  commission,  which  rendered  my  pros- 
pects and  situation  much  more  agreeable  to 
my  proud  mind.  Without  troubling  my  rea- 
der with  all  the  account  of  several  years, 
which  were  spent  in  pride  and  honorary  pur- 
suit, I  shall  only  observe,  that  immediately 
on  entering  the  army  I  proceeded  to  the  wes- 
tern frontiers,  where  I  was  exposed  to  the 


27 

hardships  and  dangers  of  the  war  without  in- 
jury, until  the  battle  of  Chippewa,  in  Upper 
Canada.  During  that  period  I  commanded 
a  company  in  the  25th  Regiment  of  Infantry, 
under  the  command  of  Maj.  Jessup.  The  of- 
ficers in  the  company  who  ranked  me,  were 
unfortunately  wounded  at  the  very  com- 
mencement of  the  action,  which  gave  me  the 
command.  I  received  a  musket  shot  in  my 
right  thigh,  and  was  wounded  at  the  time 
they  were  ;  yet  I  possessed  too  much  of  the 
spirit  of  war,  and  had  too  much  pride  to  quit 
the  ground  though  I  was  wounded  as  bad 
as  either  of  them. 

From  the  wound  which  I  received  in  this 
engagement,  and  from  the  consequence  of 
overheating  myself  at  the  same  time,  my 
health  was  so  much  impaired  that  I  was  o- 
bliged  to  lay  by  for  the  recovery  of  my  health. 
In  a  few  months,  when  I  had  measurably  re- 
covered from  my  wound,  I  repaired  to  Sack- 
ett's  Harbor,  where  I  was  measurably  con- 
fined to  my  room  much  of  the  winter. 

One  day,  as  I  was  sitting  alone  in  my 
room,  my  thought  began  to  trace  over  my  life, 
and  to  note  how  many  times  I  had  been  pre- 
served in  times  of  danger.  Four  times  I  had 
been  taken  out  of  the  water,  when  otherwise 
I  must  have  drowned.  Twice  I  had  been 
saved  from  perishing  by  fire.  I  had  also 
been  protected  through  the  imminent  dan- 
gers of  the  late  war,  so  that  my  life  was  yet 
spared.     I  had  survived  whilst  a  large  circle 


25 

of  my  acquaintance  had  fallen  in  this,  that 
and  the  other  place.  The  company  of  men 
with  which  I  first  entered  into  the  army  had 
been  killed  in  action,  or  had  died  with  sick- 
ness, so  that  there  was  but  a  very  few  of  them 
remaining.  I  felt  that  it  was  through  dan- 
gers seen  and  unseen,  that  the  Lord  had 
spared  my  unprofitable  life.  I  had  now  been 
two  years  and  a  half  in  the  army.  During 
this  time,  I  had  given  every  possible  indul- 
gence to  my  rank  and  pride.  My  mind  was 
<$oon  filled  with  such  an  abasing  sense  of  my- 
self, that  it  seemed  as  if  I  wras  more  like  a 
shadow  than  like  a  substance.  It  appeared 
that  my  minutes  were  all  numbered,  and 
that  my  days  were  like  a  shooting  star.  I 
saw  that  whilst  my  life  had  been  dependant 
upon  God's  goodness  I  had  acted  contrary  to 
his  will  for  many  years.  I  thought  upon  the 
honors  and  the  applause  of  men.  Thought  I 
from  my  very  heart — it  is  but  a  name,a loath- 
some, empty,  hissing  sound,  from  a  set  of 
pride-intoxicated  mortals,  whose  own  false 
notions  are  but  the  bane  of  the  soul,  the  thief 
of  reason  and  the  prop  of  fools. 

Hence  my  mind  was  led  to  the  consequen- 
ces of  war.  Tt  was  but  a  [ew  days  before 
this,  that  1  had  witnessed  the  honorary  res- 
pects of  war  paid  to  General  Pike,  who  was 
killed  at  Little  York,  in  Upper  Canada.  This 
man  was  honored  by  a  funeral  procession 
—whilst  a  coffin  was  carried  through  the 
streets  covered  with  a  black  cloth,   with  a 


29 

sword  hid  thereon.  The  General's  horse 
was  led  in  the  train,  by  him  that  was  once 
his  servant. 

While  my  mind  recognized  the  firing  of 
cannon,  with  the  sound  of  drums  and  other 
instruments  of  music,  thought  I,  where  is 
the  man  ?  What  part  of  the  procession  did 
he  form  ?  What  was  there  in  all  such  hon- 
ors to  compensate  the  poor  man  for  the  loss 
of  his  life?  Thought  I,  if  the  man  should 
look  down  from  Heaven  (were  it  possible) 
he  would  despise  such  honors;  was  he  to 
look  from  hell,  surely  he  would  despise  so 
mean  a  price  for  the  worth  of  his  soul.  Why 
honor  him,  whose  body  is  in  one*  place,  and 
his  soul  in  another  ? 

I  considered  the  multitude  that  had  fallen 
in  the  field  of  battle  :  some  were  killed  in- 
stantly; whilst  others  were  left  to  linger  out 
a  day,  a  week  or  a  month,  and  perhaps  more 
time  than  that,  without  the  least  hopes  of  re- 
covery. There,  thought  I,  is  a  youth,  the 
son  of  a  tender  Father,  and  the  child  of  an 
affectionate  Mother,  who  has  made  him  the 
object  of  her  hope  ;  whilst  she  has  watched 
over  him  in  his  tender  years,  her  love  has 
been  jealous  for  his  best  good  ;  but  where  is 
he  now  ?  Perhaps  his  body  is  blown  in  pie- 
ces by  the  engines  of  war,  his  once  compo- 
nent parts,  or  limbs,  (which  once  made  up  a 
son,  a  brother  or  a  friend)  can  hardly  be  se- 
lected from  among  the  disconnected  remains 
of  others  who  have  fallen  victims  with  him- 
c2 


so 

%elf  to  the  common  fate  of  war  I  What  shaH 
be  done  to  compensate  the  Father  or  a  Moth- 
er ?  Shall  the  empty  sound  of  honor  supply 
the  place  of  a  child,  and  compensate  a  broth- 
er or  a  sister  for  the  loss  of  so  near  a  friend. 
Again  :  There  is  one  who  is  the  companion 
of  a  poor  female,  who  has  given  herself  to 
him  for  life  ;  it  is  in  him  she  has  reposed  her 
all — perhaps,  with  a  number  of  children,  she 
was  dependant  on  him  for  her  daily  bread 
and  for  a  shelter  from  the  natural  inclemen- 
cies of  life  ;  but  where  is  he  now  ?  If  his  bo- 
dy is  not  aLmost  obliterated  from  I  he  face  of 
the  ea>rth,  perhaps  he  may  not  be  in  the  con- 
dition of  the  others,  but  in  a  worse  situation. 
Perhaps  he  is  wounded  in  such  a  manner  as 
to  render  him  unable  to  receive  the  least 
support  from  food  as  his  nature  requires,  so 
that  in  addition  to  his  wounds  he  must  still 
languish  out  his  days  by  starvation  in  a  com- 
mon house  of  miseiy.  Dreadful  reflection ! 
— Otherwise  he  may  be  denied  the  cove?t 
of  a  hospitable  roof  to  shelter  him  from  the 
inclemency  of  the  weather — fallen  in  the 
wilderness  or  on  the  plain — his  wounds  ag- 
gravated by  the  chilling  blasts  of  night,  or 
by  the  incessant  sun-beams  by  day.  If  he 
is  capable  of  receiving,  he  may  have  no 
one  to  administer  the  least  relief  by  bringing, 
him  a  morsel  of  food,  or  a  cup  of  cool  water, 
which  he  may  eagerly  crave  in  the  last  ex- 
piring moments.  He  has  fallen  in  a  distant 
country,  remote  from  friends  and  unpitied  by 


51 

human  eye  ;  and  shall  the  empty  sound  of 
honor  compensate  him  in  his  extreme  state  of 
suffering  ?  What  shall  be  a  balm  for  his 
dreadful  sensations  which  may  accompany 
his  tho'ts  to  a  small  spot  of  ground  that  encir- 
cles his  wife,  his  children  and  his  connex- 
ions and  friends  dwelling  in  a  far  country  ? 
Shall  titles  and  human  dignity  compensate 
him  for  these  heart  rending  sensations,  whick 
if  possible  must  be  more  aggravating  to  his 
mind  than  the  wounds  which  confine  him  to 
the  fatal  spot.  How  empty  must  the  applause 
of  the  world  sound  to  the  poor  dying  man! 
What  shall  compensate  the  companion  of 
his  bosom  for  the  loss  of  her  husband  ?  And 
who  shall  be  to  his  children  in  the  place  of  a 
natural  Father  in  all  the  misfortunes  of  life,, 
and  protect  them  in  a  tender  age  from  the 
trowns  of  an  inconstant  world  ? 

Again  :  there  is  one  fallen  who  was  com- 
mander and  chief  of  the  carnaged  field,  but 
he  has  fallen  !  and  his  blood  is  mingled  with 
that  of  his  horse,  and  with  the  blood  of  the 
common  soldier.  He  has  led  his  thousands 
to  combat  against  them  of  his  'fellow  men, 
who  never  did  him  nor  his  party  a  penny's 
worth  of  injury.  He  has  led  his  thousands 
to  the  field  of  cruelty,  where  they  were  dwin- 
dled to  a  fragment  in  the  course  of  a  few 
minutes  ;  but  perhaps  he  is  sharing  the  fate 
of  those  already  mentioned,  or  his  soul  may 
be  in  a  world  of  Spirits.  The  question  is>  what 
must  be  his  reward  ?   - 


32 

When  I  meditated  on  the  principle  of  war, 
I  viewed  it  as  a  scene  of  pride,  of  wretched- 
ness and  misery,  as  diametrically  opposite  to 
every  possible  good,  a  waste  to  morality  and 
virtue,  the  sacrifice  of  peace,  property,  health 
and  life.  Some  thought  I,  contend  for  a  de- 
fensive war.  But,  if  a  defensive  war  is  right, 
then  why  blame  the  savages  for  their  cruelty, 
for  they  are  only  fighting  in  defence  of  their 
country,  as  they  are  the  rightful  owners  of 
ail  the  soil.  But  shall  we  not  fight  for  liberty  ? 
What  way  can  a  man  sell  his  liberty  soon- 
er than  to  engage  in  a  war?  What  can-  he 
possibly  lose  more  than  to  lose  his  property 
his  life,  his  health  and  friends.  Surely  if  the 
maxim  is  true,  that  self  defence  is  right,  then 
let  it  commence  at  home  ;  let  every  man  re- 
fuse to  bear  the  sword,  and  no  man  will  be 
injured. 

The  more  I  thought  on  the  subject,  the 
more  sensibly  I  was  convinced  that  it  was- 
wrong,  and  accordingly  I  became  determin- 
ed in  a  short  time  to  leave  the  army  and  re- 
tire to  private  life.  My  mind  was  so  wrought, 
that  I  had  lost  in  a  little  time  all  the  military 
ambition  that  I  ever  possessed..  The  honors 
of  the  world — the  very  thought  of  them  be- 
came a  burden  to  me.  I  entertained  in  my 
mind  that  the  honor  of  a  sceptre  would  be  but 
misery  for  me  ;  I  viewed  rnyselfin  the  dust 
and  that,  as  the  only  place  that  could  afford 
me  any  comfort.  I  was  not  only  convinced 
of  the  impropriety  of  war,  but  a  sense  of  my 


33 

sins  lay  heavy  upon  me,  the  world  had  lost 
all  its  beauty,  and  I  had  lost  all  taste  for  soci- 
ety. I  chose  retirement,  and  frequently  walk- 
ed! out  of  the  camp  and  did  not  return  until 
nine  o'clock  at  evening. 

During  my  meditations,  my  mind  would 
call  to  remembrance  my  past  life  which  I 
viewed  with  regret.  Sometimes  I  concluded 
that  there  could  be  no  mercy  for  such  a  being 
as  I  was.  My  mind  became  so  impressed 
that  sleep  departed  from  me,  andl  was  left  to 
meditate  on  my  unpleasant  situation.  As  I 
was  at  one  time  several  nights  without  sleep, 
I  thought  to  gain  sleep  by  the  use  of  opium  ; 
and  having  taken  it  once  to  no  effect,  I  dou- 
bled the  quantity,  but  to  no  more  purpose 
than  before.  I  then  added  one  third  more 
to  the  quantity  which  I  had  taken,  but  it  had 
no  more  effect  upon  me,  than  if  I  had  not  ta- 
ken any  thing.  I  then  desisted,  fearing  that 
a  sudden  consequence  might  ensue.  It 
seemed  as  if  it  was  impossible  for  any  thing 
to  lock  up  my  thoughts,  or  shut  out  the  disa- 
greeable sensations  of  my  mind. 

It  happened  as  I  was  sitting  in  my  room 
one  day,  I  discovered  the  New  Testament  (so 
called,)  laying  upon  the  table.  I  took  it  up, 
resolved  to  read  it  through  ;  but  was  opposed 
by  my  mate  officer,  who  quartered  with  me. 
Firstly  he  only  laughed  at  me  for  reading 
such  a  book  ;  and  when  laughing  would  not 
persuade,  he  once  knocked  it  out  of  my  hand. 
Wrren  I  saw  that  he  not  only  disliked,  but 


34 

that  his  dislike  grew  into  a  petulance  when 
he  found  me  often  reading,  I  sought  opportu- 
nities when  he  was  absent  and  read  it  through 
again  and  again.  Here  I  found  many  things 
which  afforded  me  matter  of  consideration, 
and  I  felt  deeply  affected  when  reading  a- 
bout  the  sufferings  of  Christ. 

There  was  nothing  I  desired  on  the  earth 
more  than  to  be  settled  in  retirement  and  to 
enjoy  the  favor  of  God.  I  continued  at  Sack- 
ett's-Harbor  until  the  news  of  peace,  which 
was  very  pleasing  to  me,  as  I  was  now  a 
friend  to  peace ;  besides,  I  thought  too, 
that  I  should  not  be  likely  to  meet  with  any 
difficulty  in  leaving  the  army  under  a  peace 
establishment.  As  soon  as  circumstances 
would  admit  the  company  was  disbanded  and 
I  returned  to  Eden,  in  the  county  of  Niagara 
state  of  New-York,*  where  I  had  married 
my  Wife,  about  seven  months  before, 

When  I  left  the  army,  I  was  fully  convin- 
ced of  the  impropriety  of  war  and  disdained, 
as  I  thought,  the  proud  pursuits  of  the  world. 
I  felt  resolved  to  enjoy  a  retired  life,  and  to 
walk  humbly  before  God,  After  I  had  been 
home  a  little  time  I  found  myself  retained  on 
the  peace  establishment ;  I  then  resigned  my 
commission  which  was  accepted,  and  so  I 
found  myself  clear  from  the  army,  but  not 
clear  from  the  spirit  of  the  world  ;  for  no 
sooner  than  1  had  retired  from  the  army  I  be- 
gan to  feel  my  mind  anxious  about  domes- 

*  The  town  is  now  called  Boston^  und  the  county,  Erie  Coui'y 


35 

tic  concerns.  All  those  good  resolutions  which 
I  had  been  predetermined  in,  were  but  form- 
ed too  much  in  myown  strength,  so  that,  as  I 
had  not  fully  dedicated  myself  to  God,  my 
strength  wilted,  (when  tried)  like  the  flower  by 
the  blazing  sun  beams  at  noon  day.  I  did 
not  forget  the  many  promises  which  I  had 
made  to  God  in  the  course  of  my  life,  but  no 
sooner  than  I  was  made  to  remember  I  was 
as  ready  to  put  off  the  work  of  righteousness, 
until  a  more  convenient  season.  During 
eighteen  months  I  was  so  much  attached  to 
worldy  business,  that  my  soul,  mind  and 
might  seemed  to  be  drank  up  in  the  busi- 
ness of  life  ;  in  cold  and  in  heat,  wet  and  dry, 
all  kinds  of  weather  were  equally  impro- 
ved by  me, yea,  I  accounted  the  very  time  of 
eating  and  sleeping  as  lost  and  unprofitable. 
Sometimes  I  conversed  with  certain  per- 
sons who  lived  in  the  neighborhood,  about 
the  subject  of  religion,  but  as  their  turn  of 
mind  Was  calvinistic,  there  was  little  to  be 
learned  from  them,  but  particular  election 
and  reprobation.  This  doctrine  was  so  dis- 
agreeable, that  the  very  devil  within  me  would 
rise  up  against  it.  This  doctrine  hagfr  been 
detestable  to  me  from  a  child,  as  1  had  suf- 
fered much  from  it,  but  more  particularly  be- 
cause God  had  taught  me  at  that  time,  that 
it  was  false.  In  conversing  upon  this  doctrine, 
it  was  not  uncommon  that  I  met  its  advo- 
cates with  languap:c,  all  but  as  corrupt  as  the 
doctrine  itself.     Notwithstanding  I  was  so  far 


56 

from  God  I  was  not  without  a  remembrancer. 
The  Spirit  of  God  continued  to  visit  me,  e- 
ven  in  a  time  when  the  world  would  judge  by 
my  conversation  and  life,  that  I  had  not  so 
much  as  one  good  thought  about  me. — It  was 
on  a  time  when  God  saw  fit  to  come  more 
sensibly  near  to  me  than  usual,  that  I  began 
to  consider  upon  my  condition.  I  thought  I 
could  discover  that  from  time  to  time  wick- 
edness had  increased  with  my  years.  At  this 
time  I  could  really  discover  plainly,  that  my 
temper  was  much  more  ungovernable  than  it 
ever  had  been  before.  I  could  look  back  to 
the  time  when  I  was  about  ten  or  fifteen  years 
of  age — -when  I  was  a  stranger  to  a  revenge- 
ful disposition — a  time  when  it  was  as  much 
of  a  mystery  to  me,  how  people  could  be  angry 
one  with  another,  as  it  was  mysterious  now, 
that  my  temper  was  so  ungovernable.  When 
I  seriously  considered  the  progress  sin  was 
making  in  my  soul,  I  felt  really  fearful  that  I 
should  come  to  some  bad  end.  If  I  resolved 
to  mend,  as  I  frequently  did,  it  seemed  as  if 
all  the  powers  of  satan  were  engaged  to  refute 
and  destroy  the  good  intentions  I  had,  and 
cause  me  to  commit  two  offences  against 
God,  to  every  good  resolution  I  formed.  My 
sins  were  a  constant  aggravation  to  me,  and 
yet  I  sinned.  I  could  plainly  discover  a  hell 
within  my  own  breast,  without  being  able  to 
shun  it. 

So  it  is  I  believe,  that  when  men  feel  a  de- 
termination to    become    holy,    satan  then 


3T 

strives  most  with  them.  Add  to  this,  that 
the  light  of  the  spirit  magnifies,  or  rather 
shows  sin  in  its  proper  shape,  showing  every 
sin  to  be  like  a  mountain.  So  the  poor  soul 
has  a  hard  struggle  to  escape  sin,  and  come 
to  God.  It  is  not  uncommon  that  people 
imagine  themselves  out  of  satan's  dominions 
because  they  are  insensible  of  sin,  which  like 
a  bane  lurks  within  them.  They  do  not  groan 
for  sin,  because  they  are  insensible  of  it ;  they 
are  not  unusually  tempted,  because  satan  is 
not  suspicious  of  any  loss  by  them. 

During  the  6th  month,  (called  June)  1816, 
a  circumstance  took  place,  which  was  fol- 
lowed by  mature  considerations.  Being  cal- 
led from  my  business  by  some  unexpected 
means,  I  fell  into  a  fretful  mood,  which  con- 
tinued for  about  one  hour  ;  during  this  time 
I  gave  way  to  much  wicked  and  improper 
language.  After  my  insanity  was  a  little  a- 
bated,  I  threw  myself  upon  the  bed  and  be- 
gan to  reflect  on  myself  for  my  folly.  I 
thought  that  I  had  become  one  of  the  most 
unreasonable  beings  on  the  earth.  I  accoun- 
ted myself  the  fool  of  all  fools,  for  having  giv- 
en away  to  the  wicked  influence  of  satan. 
Here  I  called  to  mind  all  the  improprieties  of 
my  life,  with  all  the  promises  I  had  made  to 
God.  I  contrasted  that  heavenly  minded- 
ness  which  I  once  possessed,  with  my  feel- 
ings and  condition  now ;  but  considered  my- 
self further  from  God  than  ever  Thought  I, 
I  am  the  man  that  has  lived  foolish  above  all 

D 


33 

men ;  I  have  often  made  solemn  promises  to 
the  Lord,  but  I  have  as  often  broke  them — ■ 
perhaps  I  have  committed  the  unpardonable 
sin !  When  could  it  be  ?  When  I  was  about 
twelve  years  of  age  the  Lord  did  much  for 
me,  but  I  was  not  converted  ;  it  was  but  a 
special  call  I  had — and  such  was  the  exer- 
cise of  my  mind  then,  as  I  have  never  expe- 
rienced since  that  lime.  Had  I  walked  a- 
greeable  to  that  great  light  which  I  had,  I 
1  should  not  have  done  as  I  have,  but  now  I 
really  fear  that  my  day  of  grace  is  past,  and 
all  I  do  is  in  my  own  strength.  This  perhaps 
is  the  reason,  (thought  I)  why  I  am  given  o- 
ver  to  languish  out  a  life  in  fits  of  presump- 
tion and  extreme. — My  prayer  was  to  God, 
that  if  his  mercy  was  not  clean  gone  he  would 
begin  my  salvation,  and  by  his  own  power 
help  me  to  escape  the  bondage  of  my  sin. — 
Lord,  said  I  in  my  heart,  I  am  sinful,  wicked 
and  weak ;  Satan  is  too  strong  for  me  ;  Lord 
here  I  am,  I  am  thine  as  a  creature,  the  work 
is  thine,  the  power  is  thine. 

I  arose  from  my  bed,  resolved,  the  Lord 
helping  me,  to  reform  my  life,then,  or  die  with- 
out ever  attempting  to  reform  again.  A-bout 
this  time  I  had  several  dreams  which  were 
very  similar  one  to  the  other.  I  thought  that 
the  country  was  invaded  by  a  foreign  power, 
and  that  the  inhabitants  had  recourse  to  arms 
for  their  defence,  but  they  were  not  able  to 
stand.  I  thought  they  were  obliged  to  re- 
treat (myself  with  the  others,)  or  become 


39 

prisoners  of  war.  I  thought  that  I  would  not 
retreat  far,  but  turn  aside  to  a  house  nearby, 
and  hide  myself  there  ;  but  no  sooner  than  I 
entered  the  door,  the  woman  who  belonged 
to  the  house  informed  me,  that  she  saw  thro5 
the  window  an  officer  near  the  house.  I  dis- 
covered that  he  was  an  enemy,  but  I  had  not 
time  to  hide  myself  from  him.  I  immediate- 
ly threw  off  my  uniform  coat,  as  I  thought 
on  a  table,  and  threw  some  citizen's  clothes 
(which  lay  by)  over  it,  that  it  might  not  be 
seen.  Having  ridded  myself,  as  1  thought  of 
my  military  marks,  I  took  a  small  child  in 
my  arms  and  seated  myself  very  demurely  in 
a  chair,  assuming  the  place  of  a  father.  The 
officer  soon  came  in  and  saw  me  affecting  all 
the  disinterestedness  of  a  common  citizen  and 
rny  parental  pretensions  without  mistrusting 
me  to  be  any  thing  more,  than  the  man  of  the 
house.  After  a  little  conversation  he  stepped 
to  the  table — moved  a  garment  and  discov- 
ered my  coat ;  he  seemed  immediately  ap- 
prised of  all  my  intrigue,  and  demanded  my 
surrender  to  him  as  his  lawful  prisoner  of  war. 
But  so  it  was,  (as  I  thought)  at  that  moment 
I  discovered  a  musket  standing  by,  which  I 
instantly  seized,and  demanded  that  he  should 
surrender  to  me ;  looking  him  in  the  face  at 
the  same  time  with  sternness,  I  threatened 
that  if  he  should  move  one  inch  from  his 
tracks  without  my  consent,  that  I  would  blow 
him  through.  He  immediately  put  both 
hands  behind  him  and  advanced  towards  me, 


40 

whilst  his  countenance  assumed  the  boldness 
of  the  sun  and  the  beauty  of  an  angel.  He 
had  no  weapons  himself,  and  he  took  mine 
from  me.  When  1  saw  the  man  as  he  was, 
I  was  overcome  with  his  loveliness.  I  awoke 
with  a  sense  that  I  was  found  not  by  my  en- 
emy, but  by  the  best  of  all  friends. 

Several  times  within  a  few  days,  I  imagin- 
ed in  the  vision  of  the  night,  that  I  had  de- 
serted the  army  ;  and  being  taken  1  received 
nothing  in  return  but  forgiveness  and  love. — 
It  was  true  that  I  had  long  been  at  war  with 
the  truth,  and  was  about  to  be  received  and 
taken,  by  my  best  friend.  I  had  many  times 
hid  my  dress  with  the  covering  of  others, 
whilst  I  ignominiously  treated  Christ  with  af- 
fection, and  denied  him  with  conviction  in  my 
own  heart. 

Though  I  was  unusually  visited  by  the  vis- 
ions of  the  night,  my  dreams  were  so  very 
uncommon,  they  only  left  a  singular  impres- 
sion on  my  mind,  without  my  being  able  to 
put  any  meaning  to  them  at  the  time.  I  re- 
flected much  on  the  condition  of  ray  soul, 
and  the  duty  I  owed  to  God  ;  I  felt  an  im- 
pression that  something  was  about  to  take 
place  which  would  very  especially  concern 
me,  but  what  I  could  not  tell. 

At  this  time  evening  meetings  were  fre- 
quent in  the  neighborhood,  and  the  mind  of 
the  people  seemed  inclined  to  attend  ;  accor- 
dingly, my  wife  asked  me  one  evening  if  I 
would  go  to  the  conference  with  her.  I  replied, 


41 

that  I  was  willing  to  assist  her  in  getting  to 
the  place,  but  that  I  should  not  feel  disposed 
to  tarry  there  myself.  I  urged  as  a  reason 
why  I  should  not  feel  willing  to  tarry,  that  I 
was  much  fatigued  with  the  labors  of  the 
day.  That  I  was  much  fatigued  was  very 
true ;  but  my  principal  reason  why  I  would 
not  tarry  was,  I  had  been  informed  that  there 
were  some  prospects  of  a  reformation  in  the 
place,  and  as  I  had  seen  religious  commotions 
end,  as  they  most  always  do,  in  disputes  and 
contentions — a  disgrace  to  the  cause  of  God 
as  well  as  civil  community,  I  felt  resolved  in 
my  own  mind,  that  I  would  not  have  any 
thing  to  do  with  it!. 

My  wife  did  not  concede  to  go  on  such 
conditions  as  I  proposed,  so  we  both  tarried 
at  home.  But  as  it  is  written,  (Job  xxxiii, 
15,  16,)  "  In  a  dreamjin  a  vision  of  the  night, 
when  deep  sleep  falleth  upon  men  in  slum- 
bering upon  the  bed,  then  he  openeth  the 
ears  of  men  and  sealeth  their  instruction." — 
So  it  was,  the  Lord  shewed  me  in  the  vision 
of  the  night  by  a  similitude  all  that  which 
took  place  for  four  years  to  come. 

I  first  found  myself  (in  my  dream)  on  my 
knees,earnestly  supplicating  the  Lord  for  my- 
self and  others  ;  my  hands  were  raised  hea- 
ven-ward, and  my  tears  ran  down  to  the 
ground.  When  I  rose  from  the  ground  I  dis- 
covered myself  to  be  in  an  open  and  exten- 
sive field.  The  place  seemed  only  to  afford 
a  gloomy  aspect,  with  barrenness  as  far  as  my 
d2 


42 

eyes  could  discover.  Whilst  I  was  looking 
round  upon  the  wide  extended  plain,  I  discov- 
ered several  persons  not  far  from  me.  these 
I  solicited  to  journey  with  me,  but  they  made 
no  reply,  but  accompanied  me  without  say- 
ing a  word.  When  we  had  travelled  a  con- 
siderable distance  I  discovered  that  we  were 
entering  through  the  breach  of  a  stone  wall 
into  a  garden.  When  we  had  come  within 
the  wall,  my  mind  was  led  to  notice  the 
place.  There  seemed  sometime  to  have 
been  a  piece  of  ground  enclosed  with  a  beau- 
tiful stone  wall,  built  in  the  most  elegant  man- 
ner ;  the  place  was  beautifully  situated  and 
it  appeared  that  in  a  former  day  no  expense 
had  been  wanting  to  make  the  place  agreea- 
ble. Though  there  was  no  dwelling-house, 
nor  any  human  residence  to  be  seen  ;  yet,  the 
place  appeared  to  have  been  a  place  where 
a  nobleman  had  chosen  to  fix. his  residence 
for  life.  The  selection  of  fruits  and  flowers, 
and  the  manner  in  which  the  place  had  been 
economised,  all  betrayed  evident  marks  of  its 
former  grandeur.  It  appeared  as  if  it  had 
been  a  garden  beautifully  dressed — properly 
designed  for  retirement  and  delight. 

The  ground  appeared  asjf  it  had  been 
laid  out  in  long  alleys,^fbrming  right  an- 
gles, with  uniform  beds  on  all  sides,  with 
earthen  flower-pots  in  every  corner.  All  ap- 
peared to  have  been  made  for  beauty  and  ad- 
miration, with  every  thing  delightful  and 
pleasant  to  the  eye,  and  good  for  food.    But 


43 

while  every  thing  was  in  a  state  of  the  highest 
cultivation,  and  in  midsummer  bloom,  it  ap- 
peared that  untimely  frost  had  brought  all 
things  to  the  ground  ;  and  not  only  so,  but 
the  wail  was  broken  down  on  all  sides.  The 
'destroyers'  went  in  and  out  at  their  pleasure, 
the  flower-pots  were  broken  in  pieces,  and 
all  seemed  now  given  over  to  destruction,  be- 
ing eaten  up,  and  trodden  underfoot. 

A  vine  that  stood  in  the  midst  of  the  gar- 
den, attracted  my  attention  next.  This  vine 
was  very  high  extending  upwards  further  than 
my  eyes  could  possibly  see.  As  to  (he  vine  of 
itself,  it  had  not  received  the  loss  of  a  single 
branch,  though  its  leaves  had  fallen  off  and 
lay  on  the  ground  in  great  abundance.  I  re- 
marked to  my  companions  that  there  was  the 
appearance  of  fruit  about  the  vine,  and  that 
it  had  probably  borne  fruit  that  season.  Con- 
cluding that  the  fruit  would  be  the  first  that 
would  fall  to  the  ground,  I  put  about  re- 
moving the  leaves,  and  found  that  there  was 
much  fruit,  but  it  appeared  to  be  rotten,  all 
but  the  heart,  so  that  when  the  outside  was 
separated  from  the  inside  a  part  was  palata- 
ble. When  I  had  made  many  remarks  to  my 
fellow  travellers  we  passed  through  to  the  oth- 
er side  of  the  garden,  and  left  the  once  de- 
lightful but  now  melancholy  looking  region. 
— I  had  not  proceeded  far  when  I  came  to  a 
beautiful  brook.  It  appea  °d  to  be  about 
three  feet  from  side  to  side*  -the  water  was 
clear  as  a  crystal  and  made  Us  way  over  a 


44 

bottom  of  white  pebble-stone.  My  attention 
was  at  once  turned  to  know  from  whence 
came  the  beautiful  stream.  From  the  make 
of  ground  round  about,  I  concluded  the  foun- 
tain must  be  near,  and  observing  a  large  log 
by  the  side  of  the  way — with  much  difficulty 
I  availed  myself  of  its  height,  that  I  might 
the  better  discover  the  fountain  which  I  im- 
agined was  near.  But  to  my  great  sur- 
prise I  could  discover  nothing  of  the  fountain 
only  I  perceived  that  the  water  proceeded 
from  the  log  upon  which  I  stood.  The  log 
appeared  to  be  large,  and  it  appeared  that  it 
was  the  part  of  a  tree  cut  off  above  and  be- 
low the  branches.  One  of  the  branches  had 
been  smitten  with  an  axe,  and  a  block  was 
taken  out,  and  though  the  log  apparently  had 
lain  in  that  place  for  many  years,  and  was 
apparently  dry  and  uncomely  as  a  root  out  of 
dry  ground,  yet  from  the  branch  and  place 
that  was  smitten  proceeded  the  chrystai 
stream.  It  appeared  in  my  dream  that  after 
leaving  this  place,  I  found  myself  standing  on: 
the  shore  of  a  large  body  of  agitated  water* — 
Here  I  discovered  many  ships — they  were  all 
of  one  size,  and  were  black  like  ships  of  war.. 
They  were  anchored  and  came  not  near  each 
other.  Whilst  I  was  looking  at  the  vessels 
and  the  men  on  board,  I  discovered  a  distant 
shore,  and  with  that  I  discovered  two  lights. 
The  lights,  each  of  them,  appeared  to  be  the 
bigness  of  the  sun.  The  country  which  I  dis- 
covered on  the  other  side  of  the  water  ap- 


45 

peared  to  be  beautifully  situated  and  enjoyed 
the  light,  (as  I  thought  at  first)  of  two  lumina- 
ries at  one  time.     1  then  thought  again  that 
one  must  be  the  true  sun,  and  the  other  must 
be  but  a  reflection  of  the  true  light,  and  that 
it  denoted  a  storm,  and  accordingly  I    gave 
the  last  conjecture  to  my  fellow  travellers  as 
my  opinion.     My  companions  now  spoke  to 
me  for  the  first  time  :  until  now  they  had 
treated  me  with  the  greatest  indifference,  and 
they  had  not  manifested  the  least  degree  of 
curiosity,  neither  had  they  sympathised  with 
me  in  any  thing  that  had  passed.     One  of 
them  asked  me  if  I  was  resolved  to  go  to  that 
country  ;  to  whom  1  replied  yes  :  as  soon  as 
I  can  be  permitted.     I  understood  that  these 
vessels  were  all  bound  for  the  other  shore  and 
were  for  passengers,  but  I  did  not  like  them. 
Until  now,  I  had  led  the  way,  but  my  com- 
panions now  led  off,  and  I  followed  them.    I 
was  soon  introduced  into  company  with  whom 
I  felt  the  sweetest  love  and  union.    It  appear- 
ed that  they  all  dwelt  in  one  house,  but  as  the 
house  was  without  windows,  it  was  without 
light,  besides  that  it  was  very  dirty.  I  inform- 
ed them  that  I  must  leave  them,  for  I  could 
not  live  in  so  dark  and  so  dirty  a  place.  They 
all  began  to  persuade  me,  to  tarry  with  them, 
many  tears  were  shed  on  the   occasion,  my 
heart  was  affected  at  the  thought  of  leaving 
them,  but  I  was  bent  on  my  departure,  as  I 
felt  a  necessity  to  leave  the  place.     After  we 
had  tenderly  embraced  each  other,  (as  it  ap- 


46 

peared),  I  left  the  house.  I  had  not  proceed- 
ed far  when  I  looked  behind  me,  and  saw  sev- 
eral persons  following  after  me,  at  a  little  dis- 
tance, but  they  did  not  come  up  with  me.  As 
I  lost  sight  of  them,  my  dream  ended,  and  I 
awoke,  and  as  I  awoke,  my  ears  were  saluted 
with  the  most  beautiful  singing  that  I  ever 
heard. 

When  I  considered  on  the  vision,  I  remark- 
ed in  my  mind,  that  it  was  singular,  but  I  was 
not  able  to  imagine  any  thing,that  the  dream 
should  mean.  What  I  understand  by  this  vis- 
ion, I  shall  record  hereafter  as  it  took  place* 


CHAP.  IIL 

Religious  resolutions  first  publicly  manifested— and  a  con- 
firmation of  God's  loving  kindness — Trials  of  mind  about  bap- 
tism and  attachment  to  society— Visionary  instructions  by 
night— preaching,  with  fears  as  to  communion  of  bread  and 
wine — and  church  liberties,  found  to  be  bondage — too  fre- 
quent abuse  of  texts  by  a  misapplication,  with  the  rash  and 
inconsiderate  use  of  psalms  and  hymns. 

Some  parts  of  the  above  mentioned  vision 
continued  in  my  mind  for  several  days,  and 
then  it  was  gone  from  my  mind,  as  much  as 
if  there  had  been  no  such  thing  passed.  I 
still  felt  resolved,  as  1  had  before  determined, 
to  reform  my  life,  and  by  the  assistance  of  the 
Lord,  to  live  anew.  A  number  of  weeks  had 
passed,  when  I  first  began  to  feel  a  change  in 


47 

my  "mind-,  so  far  that  I  saw  a  beauty  and  ex- 
cellency in  the  character  of  God.  When  I 
obtained  this  discovery,  I  obtained  a  humili- 
ating notion  of  myself,  and  as  I  was  brought 
to  see  the  beauty  and  goodness  of  God,  I  felt 
as  if  I  was  one  of  the  most  ungrateful  crea- 
tures that  ever  lived.  I  obtained  a  fear  to- 
wards God,  without  a  slavish  fear,  or  a  fear  of 
punishment,  and  a  love  with  humility.  I  be- 
gan to  feel  it  my  duty  to  confess  Christ  pub- 
licly to  the  world,  but  this  was  very  crossing 
to  my  mind.  I  thought  the  very  minute  that 
I  should  make  public  pretensions,  or  profess 
myself  to  be  religiously  inclined,  I  should  be- 
come a  mark  for  the  world  to  look  at,  and  if 
I  did  not  live  better  than  thousands  who  pre- 
tended to  advocate  the  good  cause,  I  should 
only  disgrace  myself,  and  crucify  my  Lord  a- 
fresh,  and  put  him  to  shame.  The  impression 
which  was  in  my  mind,  to  make  a  public  pro- 
fession continued  to  follow  me  by  night  and 
by  day,  so  that  at  last  I  became  determined 
in  my  mind,  to  declare  my  feelings  in  the  first 
christian  congregation,  which  might  fall  in 
my  way,  and  accordingly  for  the  first  time,  I 
attended  meeting  for  that  very  purpose.  But 
who  can  tell  the  feelings  of  my  heart  when  I 
came  to  the  place  ?  The  adversary  strove 
hard,  to  break  my  resolutions,  and  thereby 
slay  me,  as  he  had  many  times  before.  The 
house  was  filled  with  people,and  those  whom  I 
accounted  as  the  first  class  in  the  society  of 
the  world,  to  whom  I  had  an  inclination  to 


48 

think  myself  not  inferior.     This  was  a  trying 
place  to  me,  for  not  one  person  in  the  room 
had  the  least  knowledge  of  my  intentions,  e- 
ven  my  wife,  who  was  present,  was  ignorant 
of  the  purpose  for  which  I  had  come  to  that 
meeting.     I  felt  a  reasoning  within  my  heart 
that  I  had  better  go  from  the  place,  without 
exposing  myself,  and  shew  out  my  religion, 
by  first  leaving  it  home.    But  when  I  thought 
of  leaving  the  place  in  silence,  it  appeared  to 
me  that  the  enemy  of  my  soul  would  gain  a 
complete  victory  over  me  thereby.     Now  ap- 
peared to  me  to  be  the   time,  and  the  only 
time  to  put  into  execution  that  which  I  had 
been  promising  to  the  Lord  for  many  years, 
namely,  a  reformation  of  life.     I  sat  measure- 
ably  contented  and  easy,  until  the  meeting 
was  about  to  end  ;  when  it  seemed  to  me,  as 
if  Heaven  or  Hell,  was  depending   on   the 
choice  I  should  make  in  a  minute   oftime. 
The  thought  of  having  it  said  that  "  Saul"  is 
u  among  the  Prophets,"  seemed  to  be  a  cross> 
heavier  than  I  could  bear.     But  at  last  I  arose 
and  declared  to  the  congregation  that  I  felt 
the  need  of  a  saviour.     I  exhorted  the  people 
to  repentance,   and  requested  the  prayers  of 
all  christian  people  for  me.     I  felt   a  degree 
of  resignation  to  the  loss  of  the  world  immedi- 
ately. My  mind  became  measurably  easy  .and 
I  left  the  place  that  evening  with  a  great  de- 
sire that  the  Lord  would  impart  to  me  a  deep- 
er knowledge  of  himself,  and  let  me  know  my 
sins  forgiven.  The  language  of  my  heart  was*, 


49 

O  that  I  may  "  know  him,  whom  to  know  a- 
right  is  life  eternal"  One  morning  I  arose  ve- 
ry early  from  my  bed,  and  retired,  intending 
secretly  to  call  upon  the  Lord,  and  according- 
ly proceeded  toward  the  woodland.  As  I  was 
walking  slowly  along,  there  appeared  to  me 
a  light  like  the  sun.  It  was  one  of  the  lights 
which  1  had  seen  in  my  dream  several  weeks 
before.  My  mind  felt  an  immediate  confi- 
dence in  God,  and  if  an  angel  had  met  me  in 
the  way,  and  told  me  that  the  hand  of  the 
Lord  was  with  me,  I  should  not  have  believ- 
ed it  the  more.  When  the  light  appeared  to 
me,  it  reflected  light,  life  and  power  to  my 
mind,  and  inspired  me  to  trust  only  and  en- 
tirely in  God.  As  soon  as  I  recognized  the 
light  which  I  had  seen  in  my  dream,  the  light 
disappeared,  leaving  me  with  a  faint  recollec- 
tion that  I  had  had  a  singular  dream,  but  I 
could  not  recollect  any  thing  more  of  it,  than 
that  which  related  to  the  light,  which  I  had 
just  seen.  The  light  was  attended  with  such 
power  to  my  mind,  that  I  did  not  advance 
one  step  further,  but  I  turned  instantly  on  my 
heel  and  travelled  a  quick  pace  back  to  my 
house,  and  the  first  persons  I  met  with  1  told 
them  the  Lord  was  with  me,  and  that  1  had 
not  one  doubt  of  it.  I  told  them  also,  that 
sometime  since  I  had  seen  in  a  vision  of  the 
night,  things  which  had  been  fulfilled,  and 
that  in  the  course  of  my  life  I  should  see  it 
all  fulfilled,  though  it  was  out  of  my  power  to 
recollect  but  little  of  the  vision  then.    My 


50 

soul  was  now  at  perfect  peace  with  God  and 
with  man.  I  now  recognized  every  feature 
of  my  mind,  to  be  that  which  I  enjoyed  when 
I  was  about  twelve  or  thirteen  years  of  age. 
At  this  time  I  had  lost  all  confidence  in  my- 
self and  had  confidence  in  God,  and  felt  to 
wait  for  him  without  a  doubt. 

There  was  quite  a  religions  stir  in  the 
neigborhood  at  this  time,  there  had  been  ma- 
ny  meetings  in  the  place,  though  as  yet  I  had 
not  attended  but  one  meeting.  So  it  was  I 
believe,  that  in  the  period  of  a  few  months, 
there  was  not  a  family  in  the  neighborhood, 
but  what  experienced  something  of  the  grace 
of  God.  But  no  sooner  than  the  work  had 
become  general,  the  different  denominations 
began,  (as  they  generally  do,)  to  contend  a- 
bout  their  tenets,  and  the  neighborhood  was 
left  to  experience  those  disagreeable,  and  dis- 
graceful divisions  which  generally  arise  a- 
mongst  the  different  sectaries  about  church 
order,  baptism,  communion,  &ic. 

During  the  8th  month,  there  was  a  church 
formed  in  the  vicinity  by  a  people  who  would 
not  at  that  time  receive  any  name,  but  they 
since  call  themselves  Free-will  Baptists. 
For  myself  1  had  no  particular  or  deep  ac- 
quaintance with  any  denomination  about  me 
at  this  time,  1  therefore  stood  as  it  were  by 
myself  for  sometime, whilst  there  was  lit  ile  else 
to  be  heard  but"lo  here"  and  "  lo  there  is 
Christ."  Whilst  many  were  running  up  and 
down  to  this  and  the  other  society,  to  find  a 


51 

home,  as  they  were  pleased  to  call  it,  my 
mind  began  to  be  tried  upon  the  subject  of 
water  baptism.  Many  were  every  few  days 
going  forward  in  that  ordinance,  and,  as  they 
pretended,  were  led  thereto  by  the  Spirit  of 
God  ;  but  for  myself,  I  could  not  find  the  Spirit 
to  give  me  any  instruction  in  the  matter. — 
I  felt  a  great  desire  to  do  all  that  was  duty, 
and  all  I  was  waiting  for  was  to  feel  duty  as 
well  as  others.  I  did  not  think  to  dispute  the 
ordinance,  (so  called)  and  though  I  had  not 
read  the  scriptures  enough  to  dispute  the  rite 
or  to  advocate  for  it,  yet  the  frequent  use  of 
baptism  among  all  denominations  with  whom 
I  was  acquainted,  answered  to  confirm  my 
unwary  mind  and  to  put  the  ceremony  beyond 
suspicion.  1  therefore  concluded  that  bap- 
tism must  be  right ;  and  accordingly  I  be- 
sought the  Lord  to  make  known  my  duty :  But 
what  surprised  me  was*  that  death  and  dark- 
ness attended  such  supplication.  On  being 
asked  by  some,  why  I  did  not  go  forward  in 
baptism,  I  frankly  mentioned  my  lack  of  rev- 
elation on  that  point — telling  them  that  there 
was  not  the  least  impulse  of  the  Spirit  leading 
that  way  ;  and  where  the  Spirit  did  not  lead 
I  thought  it  was  not  my  duty  to  act,  because 
others  did,  nor  to  be  baptised  because  others 
were  baptised.  Some  said  that  I  had  not 
ought  to  wait  for  the  leadings  of  the  Spirit, 
because  the  scriptures  were  plain  on  the  point 
of  baptism.  They  added  too,  that  I  had  de- 
layed my  duty  too.  long  already,  and  that  I 


52 

had  ought  to  be  baptised  and  join  to  some  so- 
ciety ;  which  if  I  would  do,  they  doubted  not 
but  that  I  should  find  a  blessing  in  so  doing. 
Sometime  after  this  I  went  forward  in  baptism, 
but  instead  of  feeling  the  approbation  of  the 
Spirit  of  God,  I  only  brought  more  death  and 
darkness  upon  myself  than  I  had  before,  fori 
had  not  received  that  blessing  in  baptism 
which  others  pretended  to  receive.  I  felt  the 
approbation  of  my  own  mind  so  far  as  to  say, 
if  it  is  a  duty,  I  have  done  it.  After  I  was 
baptised  I  felt  in  my  mind  that  I  would  stand 
by  myself,  but  being  solicited  to  join  society, 
after  some  diffidence  and  delay  I  attached 
myself  to  the  society  since  called  Free-will - 
Baptist ;  but  my  choice  was  not  conducted 
by  a  sound  understanding  in  the  scriptures, 
but  like  nine-tenths  of  the  people  who  attach 
themselves  to  societies,  I  had  not  as  yet  read 
scripture  enough  to  compare  scripture  with 
scripture,  so  as  to  be  capable  of  divining  for 
myself.  I  have  frequently  had  occasion  to 
notice  the  many  who  do  as  I  did  ;  they  make 
up  their  faith  or  creed  from  a  few  passages  of 
Scripture  more  ingeniously  selected  by  the 
preacher,  than  understood  by  them ;  and 
without  suspecting  the  multitude  in  error  they 
attach  themselves  to  society.  The  conse- 
quence frequently  is  much  trouble  for  their 
inconsiderateness,  that  is,  if  they  are  persons 
who  are  determined  to  know  the  truth  for 
themselves.  Otherwise  they  may  become  very 
blind  and  zealous  in  their  way,  and  like  the 


53 

ox,  they  can  labor  only  at  the  one  end  of  the 
yoke  ;  and  for  this,  their  only  and  best  reason 
is,  because  they  have  not  been  taught  and 
traditioned  on  the  other. 

Not  long  after  I  attached  myself  to  society 
several  of  the  members  in  society  came  for- 
ward and  began  to  labor  in  the  ministry. — 
This  was  trying  to  mef  because  my  mind  was 
exercised  as  to  the  same-work*-  But  as  there 
were  several  of  them  now  began,  I  concluded 
that  my  feelings  as  well  as  theirs  must  be  im- 
posed upon  ;  therefore  I  resolved  in  my  own 
mind,  to  hold  my  peace.  I  not  only  felt  deter- 
mined to  desist  myself,  but  I  opposed  the  oth- 
ers until  all  my  sweetness  of  mind  was  gone, 
in  an  unusual  degree.  My  meditation  be- 
came unpleasant — my  comforts  fled  from  mer 
and  prayer  became  ineffectual. 

My  mind  was  barren  for  some  weeks  and 
my  mouth  was  so  shut  up,  that  it  seemed  as  if 
I  never  should  say  any  thing  upon  the  subject 
of  religion  again.  After  this  I  was  troubled 
by  the  vision  of  the  night.  I  thought  the 
sentence  of  everlasting  misery  was  passed  up- 
on me,  and  as  quick  as  thought  I  imagined 
myself  sinking  into  misery  as  into  a  pit.  It 
seemed  as  if  my  mind  was  left  to  realize  all 
the  horror  it  was  capable  of  undergoing 
whilst  the  dreadful  accent  was  realized,  gone  * 
gone,  forever  gone  I  No  one  can  possibly 
imagine  the  sensation  of  my  heart  durino-  the 
vision — though  it  was  short,  yet  it  was  pain- 
ful.    I  awoke  immediately,  and  it  seemed  as 

e2 


54 

if  I  could  hardly  persuade  myself  that  I  was 
yet  a  being  in  the  world.  My  mind  instant- 
ly compassed  a  world  lying  in  wickedness. — 
I  realized  for  them  that  misery  which  must 
come  upon  them  in  an  unexpected  day. — 
Thought  I,  O  that  inconsiderate  men  could 
see  their  situation  as  I  see  it ! 

When  a'few  days  had  passed,  under  serious 
reflection  I  recollected  that  part  of  my  second 
dream,  which  related  to  my  being  in  an  open 
field  much  engaged  in  prayer.  The  interpre- 
tation immediately  was,  that  the  wide  and 
extensive  barren  plain  which  I  saw,  was  the 
world  in  wickedness.  I  recollected  again,  that 
there  were  several  persons  on  the  plain  with 
me:  It  came  to  my  mind  that  these  breth- 
ren, who  had  been  laboring  in  the  ministry 
were  the  very  persons  whom  I  saw  there — I 
had  not  so  understood  this  part  of  my  dream 
until  now.  But  when  this  interpretation  come 
to  me,  it  was  like  lightning  bursting  upon  the 
mind.  Thought  I,  is  it  possible,  that  the 
Lord  will  make  use  of  me  in  his  work. — 
What,,  me !  even  me !  O  how  unworthy  am 
I !  I  could  see  in  myself,  no  worthiness,  parts 
or  qualification  for  such  a  task.  But  as  I 
knew  my  dream  was  of  a  divine  purport,  I 
had  the  witness  that  it  would  all  be  fulfilled 
in  process  of  time ;  and  tho«gh  my  mind  was 
not  naturally  inclined  to  yield  to  the  interpre- 
tation which  I  had  already  conceived,  yet  I 
felt  measureably  to  say,  not  my  will,  but  thy 
will  be  done,  O  Lord  !    My  desire  was  daily 


55 

and  hourly  that  the  Lord  would  make  known 
duty,  and  when  he  should  make  his  will 
known,  I  really  felt  as  if  he  was  the  one  that 
must  fit  and  enable  me  to  do  it  too. — It  was 
not  long  before  the  Lord  was  pleased  to  coun- 
sel me  upon  my  pillow  again.  I  thought  in 
the  vision  of  the  night,  that  I  was  warned  to 
prepare  for  death.  I  was  informed  that  I  was 
shortly  to  leave  all  the  concerns  of  this  natur- 
al life.  I  did  not  feel  in  any  degree  terrified, 
but  immediately  put  about  arranging  my  tem- 
poral atfairs,  for  the  good  of  my  family.  Af- 
jer  I  had  collected  various  effects  and  put 
them  together  in  one  place,  1  called  my  wife 
to  me  and  informed  her  that  I  must  leave  her, 
and  that  there  was  all  the  property  I  was 
worth,  and  that  she  must  make  the  best  of  it 
for  her  maintenance. 

After  I  had  made  due  preparation  *I  pa- 
tiently waited  my  departure,  and  employed 
my  time  as  the  Lord  would  have  me,  not 
knowing  the  means  by  which  I  was  to  leave 
the  world.  When  I  had  continued  a  consid- 
erable time  on  the  earth,  the  time  of  my  de- 
parture at  length  came.  I  did  not  dream  of 
dying,  but  the  first  I  knew  of  myself,  I  was  a 
great  distance  from  the  earth,  triumphantly 
soaring  to  the  upper  regions.  I  had  not  pro- 
ceeded far  when  it  appeared  as  if  I  was  met 
with  a  company  of  angels,  who  began  to  sing 
with  heavenly  sweetness.  I  felt  completely 
calm  and  happy  in  my  mind.  I  was  conduc- 
ted upward  for  awhile  until  met  by  an  inou- 


5& 

merable  company  of  angels,   who  brought 
with  them  additional  and  incomprehensible 
joys.     I  soon  felt  to  realize  that  I  had  passed 
from  this  world  to  the  next.     It  appeared  to 
me  that  I  was  in  the  immediate  presence  of 
God  with  a  countless  number  of  glorified  spir- 
its, and  where  all  things  conspired  to  happi- 
ness.    It  appeared  that  knowledge  did   not 
consist  in  beholding,  as  with  a  natural  eye, 
but  the  mind  became  measurably  infinite,  so 
that  it  was  capable  of  beholding  all  things  at1 
one  time.     AH  things  seemed  to  have  a  spi- 
ritual existence^and  tho'  there  appeared  to  be 
millions  of  angels,  yet  their  thought,,  subject 
and  theme,  were  so  completely  one,  and  their 
happiness  consisted  so  much  in  each  other, 
through  the  Spirit  it  would  be  most  proper  to 
say  there  was  but  one  of  all.     I  might  as  welt 
throw  down  my   pen,  as  to  attempt  to  des- 
cribe the  joys  of  the  place.     Could  I  forget* 
the   unworthiness  of  myself,  I   could   with 
pleasure  tell  that  I  heard  things  "not  lawful 
to  be  uttered  ;"  that  is,  it  is  out  of  the  power 
of  human  ability  to  describe  what  I  felt,  what 
I  heard  and  saw.     Such  was  the  state  of  my 
mind,  I  had  forgot  that  I  ever  was  an  inhabi- 
tant of  any  other  place.     It  was  in  the  midst: 
of  my  enjoyment  that  my  views  were  conduc- 
ted still  further,  and  suddenly  there   were 
thrown  open  to  my  discovery,  an  incompre- 
hensible degree  of  happiness,  hitherto  seclu- 
ded.    I  realized  that  the  happiness   which  I- 
enjoyed,  was  but  an  inch  of  ground  compare- 


57 

ed  with  a  boundless  field,  for  it  was  by  such  a 
similitude  that  it  was  shown  me.  Into  this 
state  of  happiness  I  was  about  to  enter  when 
I  awoke,  and  found  that  it  was  a  dream  !  My 
natural  strength  was  so  far  overcome  by  my 
views,  that  it  was  not  without  difficulty  that  I 
turned  myself  in  the  bed.  Finding  myself  in 
the  flesh,  the  language  of  my  heart  was  that 
of  the  poet  : 

'•  This  life's  a  dream,  an  empty  show  ; 
But  the  bright  world  to  which  I  go, 
Hath  joys  substantial  and  sincere  ; 
When  shall  I  wake  and  find  me  there  ?" 

O  how  astonishingly  good  was  the  Lord  in 
preparing  my  mind  for  the  trials  which  a- 
waited  me!  Had  he  not  dealt  with  me  as  it 
were  with  an  open  hand,  in  giving  me  proofs 
of  himself  and  of  his  loving  kindness  toward 
me,  I  should  have  fallen  under  the  trials  with 
which  I  afterwards  met.  This  dream  repre- 
sented the  work  which  the  Lord  soon  required 
of  me.  It  was  not  a  natural  death  particular- 
ly intended,  but  a  spiritual  death  to  this  world, 
was  more  especially  received  by  me  to  be  the 
meaning  of  the  vision.  As  to  the  extent  of  the 
the  joys  which  my  mind  was  permitted  to  dis- 
cover of  another  world,  it  was  not  any  thing 
that  I  shall  ever  fully  attain  to  in  this,  world, 
and  live  in  the  body. 

Not  long  after  this  time  I  appeared  in  pub- 
lic, but  my  method  was  very  disagreeable  to 
many,  for  instead  of  laboring  particularly 


58 

from  a  text,  my  mind  was  led  to  embrace  a 
subject  and  to  expound  and  read  the  scrip- 
tures, to  maintain  the  ideas  which  were  on 
my  mind.  After  this  my  mind  was  so  calm 
(though  much  oppressed  before)  that  for 
some  days  I  did  not  harbor  the  most  distant 
thought  that  I  should  ever  appear  in  public 
testimony  again — my  mind  was  clear  from 
doubts  or  fears,  and  I  enjoyed  the  spirit  of  a 
child.  But  it  was  not  long  before  I  felt  it  my 
duty  to  appear  publicly  in  behalf  of  the  truth 
again;  and  accordingly  I  obeyed — and  again 
and  again  I  felt  my  duties  and  as  often  obey- 
ed, and  for  a  while  as  often  concluded  that 
every  time  was  the  last. 

After  I  had  been  attached  to  society  a  few 
months  my  mind  began  to  query  upon  many 
things.  I  had  by  this  time  been  to  the  Sa- 
crament (so  called)  several  times,  but  not 
finding  that  enjoyment  which  I  expected^  I 
was  led  not  to  dispute  the  ceremony,  but  to 
query  what  should  be  the  reason  I  did  not 
receive  that  enjoyment  which  others  so  fre- 
quently said  they  received.  As  often  as  I 
came  to  the  communion  so  often  I  was  led  to 
doubts,  darkness  and  death ;  for  my  mind 
not  receiving  that  help  which  I  fancied  oth- 
ers did,  I  was  moved  to  doubt  my  Christiani- 
ty, and  as  I  received  no  help,  light  nor  life,  I 
feared  (according  to  the  general  but  false 
rendering  of  the  scripture,)  lest  I  should  "  eat 
and  drink  damnation  to  myself."*     So  my 

'  *  See  PLEA,  Chap.  70),  ojvI  Cor.  xl  29. 


59 

greatest  privilege  was  to  desist  from  the  use 
of  Bread  and  Wine  as  frequent  as  I  could, 
without  giving  an  offence  to  my  brethren. 

I  began  now  to  notice  the  disputes  among 
professors  of  Christianity,  with  more  attention 
than  usual.  I  was  led  to  notice,  that  the 
contentions  which  were  among  the  different 
denominations,  were  more  about  the  ordinan- 
ces, church  order,  &c.  than  about  any  essen- 
tial doctrine  of  Christ.  These  contentions 
were  the  means  of  destroying  almost  every 
mark  of  that  Spirit,  which  is  the  only  work 
and  life  of  Christianity.  It  had  become  so  in 
my  own  neighborhood,  where  there  had  just 
been  a  remarkable  stir  about  religion,  that 
the  people  had  not  half  the  union,  one  with 
the  other,  that  they  had  before  they  made  a- 
ny  profession  at  all.  Such  was  the  conse- 
quence of  the  reformation  that  the  religious 
parties  would  not  meet  at  one  place,  but  held 
separate  meetings  in  the  neighborhood,  and 
sometimes  within  a  few  rods  of  each  other. 
If  a  member  happened  to  attach  himself  to 
this  or  the  other  denomination,  the  reply  of 
the  other  was,  "We  do  not  care  for  that,  we 
never  had  but  little  charity  for  him  or  her,  we 
are  glad  that  I  hey  have  joined  where  they 
have.  That  denomination  gets  all  the  bad, 
or  disaffected  members,  and  we  get  all  the 
good."  Such  was  the  disposition  of  the 
different  denominations,  that  they  almost 
imagined  that  they  were  always  disaffected 
towards  a  member,  whereas  their  disaffection 


60 

was  only  because  they  had  not  joined  their 
society.  About  this  time  I  began  to  feel  the 
smart,  for  having  attached  myself  to  the 
Church  ;  for  as  I  was  determined  to  main- 
tain my  Christian  liberty  and  fellowship  with 
all  denominations,  and  labour  amongst  all 
denominations  without  regard  to  sect  or  in- 
dividuals, I  incurred  the  displeasure  of 
some  of  my  Free-will-Baptist  brethren,  who 
were  bent  upon  monopolizing  my  public  la- 
bours to  themselves.  I  soon  could  witness 
to  that  saying  of  my  divine  Lord,  which  was, 
"that  a  man's  enemies  should  be  them  of  his 
own  household."  They  demanded  of  me 
that  if  I  would  preach  to  the  Methodists,  or 
that  if  f  would  preach  to  the  close-com- 
munion-Baptists  to  join  them,  otherwise  to 
preach  where  I  belonged  ;  but  otherwise,  if  I 
was  determined  to  be  every  thing;  to  be  ev- 
ery thing.  1  replied,  if  to  preach  the  gospel 
to  all  the  world,  constituted  a  man  every 
thing,  I  should  choose  to  be  every  thing  I 
soon  learned  what  the  different  sectarians 
with  whom  I  was  acquainted  meant  by  chris- 
tian  freedom,  and  that  it  was  no  more  than  to 
Ci go  to  meeting,  where  we  go,  do  as  we  do, 
and  believe  as  we  believe,"  and  if  there  was 
not  a  compliance  to  this  freedom,  all  love 
was  lost,  or  became  very  cool  and  indifferent. 
I  had  not  as  yet  thought  to  dispute  the  pro- 
priety of  the  ordinances,  but  thought  what 
every  body  did  must  be  right.  I  knew  that 
I  had  no  call  to  preach  ordinances,  though 


61 

others  said  they  had,  and  preached  the  form 
of  religion  more  than  any  thing  else.  As  for 
myself,  I  never  pretended  that  I  had  any  spir- 
itual instruction  in  any  kind  of  outward  ordi- 
nances, but  such  as  did  pretend  to  be  led  by 
the  Spirit  disagreed  much  in  their  form.  One 
pretended  that  the  Spirit  led  him  to  be  bap- 
tized by  sprinkling  :  a  second^said  the  Spirit 
led  him  to  receive  baptism  by  pouring :  a 
third  contended  that  he  was  led  by  the  Spirit 
to  be  immersed  or  plunged  ;  all  this  looked 
inconsistent  to  me.  I  could  not  believe  that 
the  Spirit  of  God  would  be  so  inconsistent 
with  itself. 

While  I  was  observing  others,  I  was  also 
led  to  notice  the  preachers.  Many  of  them 
did  not  pretend  to  be  led  by  the  Spirit  at  all, 
and  thought  that  it  was  delusion  in  others  if 
they  pretended  so  to  be  led,  so  it  was  not 
strange  with  me,  to  see  them  disagree,  both 
in  preaching  and  administering  the  ordinance. 
But  such  as  did  pretend  to  administer  by  the 
Spirit  I  saw  that  they  contradicted  their  pro- 
fession, in  that,  when  they  assembled  together 
they  would  be  frequently  urging  each  other 
to  preach,  and  it  was  not  uncommon  that  one 
half  hour  was  spent  in  questioning  one,  and 
the  other  whether  it  was  not  their  privilege 
or  duty  to  improve  ;  if  they  were  led  by  the 
Spirit  there  would  be  no  such  questioning  to 
do.  If  there  was  no  one  who  could  be  war- 
ranted by  the  Spirit,  this  was  no  hindrance, 
some  one  was  sure  to  engage  in  the  work. 

F 


65 

Another  inconsistency  I  discovered  was, 
that  they  had  a  particular  rule  of  wor- 
ship, which  was  to  commence  with  singing. 
When  the  preacher  opened  his  meeting,  he 
would  say,  (turning  to  a  Psalm  or  Hymn) 
tt  let  us  commence  the  solemn  ivorship  of  God, 
by  singing  to  his  praise,"  &c.  As  Psalms  and 
Hymns  were  generally  expressive  of  praise, 
prayer,  or  thanksgiving,  I  could  not  see  that 
a  whole  congregation  both  saint  and  sinner 
could  possibly  feel  the  spirit  of  a  Psalm,  a 
Hymn  or  a  Doxology,  all  at  one  time.  It 
was  not  uncommon  that  the  wickedest  man 
in  the  neighborhood,  was  called  upon  to  pitch 
the  tune,  and  to  take  the  lead  in  singing.  If 
the  whole  congregation  could  sing  with  the 
Spirit  and  with  the  understanding  also,  then 
this  was  right ;  but  if  not,  then  it  remained 
that  the  preacher  in  commencing  the  propo- 
sed worship,  firstly  put  out  a  dozen  or  more 
lies  for  the  people  to  tell.  After  singing  was 
ended,  then  a  prayer  followed,  and  then  sing- 
ing again,  by  this  time  a  text  was  named. — 
The  text  perhaps  was  the  part  of  a  verse  or 
sentence  divided  so  as  to  suit  the  spirit  of  the 
times  best,  or  combat  the  supposed  false 
dogmas  of  the  day.  It  was  not  uncommon 
that  the  meaning  of  the  text  was  missed  al- 
together A  certain  preacher  took  for  his 
text,  Hab.  ii,  11,"  For  the  stone  shall  cry  out 
of  the  wall,  and  the  beam  out  of  the  timber 
shall  answer  it."  His  first  motive  was  to 
prove  the  Trinity ;  that  is,  three  persons  and 


63 

one  God.  That  was  done  by  contending, 
that  it  must  take  three  stones  to  make  a  wall. 
When  the  wall  was  finished,  the  man  had  in 
the  next  place,  recourse  to  the  wilderness, 
(meaning  the  world)  where  be  cuts  timber 
for  beams  to  build  the  church.  The  cry  out 
of  the  wall,  and  tire  answer  of  the  beam  was 
represented  to  be  the  spiritual  understanding 
between  God  and  his  people.  With  many 
such  notions  did  the  man  please  the  ears  of 
the  congregation,  whilst  they  were  complete- 
ly robbed  of  the  truth  of  the  text.  But  who 
would  not  blush  for  the  man,  when  both  the 
verse  before  and  after  the  text  is  permitted 
to  explain  it.  It  appeared  that  the  text  had 
no  such  meaning  as  the  man  labored  to  show ; 
but  simply  goes  to  make  out  a  denunciation 
against  the  Chaldeans,  for  insatiabkness,  for 
covetousness,  for  cruelty,  drunkenness  and 
idolatry.  The  text  shows  that  the  city  or 
house,  which  was  established  by  blood  and 
by  deceit,  should  cry  against  the  wicked  buil- 
ders. 

Again,  one  took  for  his  text,  Isa.  xiii,  12, 
"  I  will  make  a  man  more  precious  than  fine 
gold  ;  even  a  man  than  the  golden  wedge  of 
Ophir."  This  text  was  represented  to  mean 
Christ's  person  and  graces  ;  but  this  text  was 
used  by  the-  prophet  irr  a  denunciation  a- 
gainst  Babylon  ;  showing  the  desolation  that 
should  be  made  by  the  Medes.  Showing 
their  cruelty  to  be  such,  that  they  would 
choose  the  blood  of  the  people  and  their  des- 


64 

(ruction,  rather  than  their  gold  ;  therefore  it 
is  said,  (verse  17)  "Behold  I  will  stir  up  the 
the  Medes  against  them  which  shall  not  re- 
gard silver,  and  as  for  gold  they  shall  not  tie- 
light  in  it."  I  might  fill  a  volume  with  the 
account  of  such  absurd  renderings,  but  every 
observing  person  do  all  but  daily  witness  the 
false  and  crafty  rendering,  and  the  end  inge- 
nious men  serve  themselves  by  the  scriptures. 
When  1  considered  all  the  inconsistencies 
among  both  people  and  priests,  I  was  quite 
at  a  loss  what  to  think,  and  what  was  worse 
with  me,  I  had  not  been  apprized  of  the  tra- 
ditions of  men  until  I  had  been  drawn  by  the 
multitude  into  the  same  path  in  which  they 
were  travelling.  I  had  been  baptized  be- 
cause others  were  in  the  practice  of  it ;  I  had 
been  to  the  communion  as  I  was  led  by  the 
established  order  of  the  churches.  These 
and  other  customs  I  had  conceded  to,  but 
now  for  myself  I  had  experienced  an  empti- 
ness in  some  things,  and  saw  that  there  was 
a  great  inconsistency  in  others.  As  I  was 
young  in  my  experience,  I  was  not  quick  to 
suspect  the  multitude  altogether  out  of  the 
way  in  such  customs,  though  I  saw  that  there 
were  many  improprieties  among  them.  I 
saw  and  experienced  that  in  myself  of  these 
things,  that  I  was  not  able  to  account  for. — 
I  had  several  times  desisted  the  communion 
on  account  of  my  own  feelings,  which  was  a 
great  cross  and  a  trial  too  ;  as  the  use  of  the 
sacrament  was  generally  received  to  signify 


65 

christian  fellowship  and  union.  But  with 
this  I  now  found  other  things  equally  or  if 
possible  more  crossing  than  any  thing  else, 
I  must  now  desist  my  practice  of  reading  and 
putting  out  Hymns  or  feel  condemned  in  my 
mind  for  the  inconsiderate  use  which  I  caus- 
ed others  to  make  of  my  leadings.  Again  I  was 
troubled  on  the  account  of  prayer;  this  cus- 
tom was  as  common  as  singing,  and  as  much 
of  a  form.  I  was  sensible  that  my  mind  was 
not  always  prepared  for  vocal  supplication, 
consequently  I  found  myself  sometimes  char- 
ged with  hypocrisy,  and  so  far  I  was  to  God 
and  the  People,  what  a  Papist  priest  might 
be  in  his  mass*  Though  I  had  seen  the  fre- 
quent abuse  of  the  scriptures  by  taking  texts, 
yet  this  did  not  amount  to  an  argument  that  a 
text  should  not  be  used;:  for  I  was  taught 
that  the  scriptures  were  given  as  it  were  for  a 
note-book,  and  that  all  should  take  a  text. — 
Here  I  was  not  without  another  difficulty,  for 
though  I  frequently  felt  the  power  of  the  Spir- 
it resting  upon  me,  yet  I  had  no  text.  But 
as  I  thought  that  I  must  have  one,  I  frequent- 
ly had  recourse  to  such  a  passage  as  my  nat- 
ural judgment  was  pleased  to  select,  and  by 
this  the  Spirit  was  quenched.  At  other  times, 
when  the  Spirit  bid  me  speak  as  well  as  to 
look  up  a  text,  according  to  the  customs  of 
the  people  and  the  rules  of  the  ministry,  there 
must  be  some  considerable  time  spent  in 
search  of  an  appropriate  Hymn  or  Psalm  and 
in  prayer.  By  this  time  I  found  that  the  Spir- 
f2 


66 

it  wa3  gone,  but  notwithstanding,  according 
to  custom  1  was  still  bound  to  furnish  the 
people  with  a  discourse. 

In  consideration  of  the  leadings  of  my  mind, 
I  frequently  preached  without  singing  or 
vocal  prayer,  and  sometimes  preached  with- 
out making  any  particular  passage  of  scrip- 
ture the  foundation  of  my  testimony ;  and 
sometimes  I  attended  meetings  but  had  noth- 
ing to  say.  All  this  was  offensive  and  singu- 
lar to  such  persons  as  were  in  the  habit  of 
hearing  fine  singing,  and  seeing  other  things 
conducted  in  the  common  order. 

My  manner  of  procedure  was  not  only  sin- 
gular to  others  but  it  was  singular  to  myself ; 
for  it  was  unaccountable  to  me  why  my  mind 
should  be  led,  so  different  from  others.  It 
was  not  only  singular  but  crossing  to  my 
mind  to  leave  the  smooth  path  of  custom,  and 
so  crossing  that  but  in  few  instances  did  I 
comply  with  my  leadings  of  mind,  and  suf- 
fered myself  to  follow  the  example  of  others, 
and  with  them  I  frequently  found  myself  guil- 
ty of  such  false  rendering  of  texts  as  all  who 
preach  from  the  letter  are  unavoidably  sub- 
jected. But  to  avoid  as  much  as  possible 
such  improprieties,  I  frequently  made  choice 
of  such  texts  as  appeared  to  be  plain,  and 
such  texts  as  by  the  reading,  expressed  their 
proper  sense.  I  also  in  some  degree  ridded 
myself  of  improprieties  in  singing,  by  select- 
ing such  psalms  and  hymns  as  were  less  ex- 
pressive of  deep  profession  than  others. 


67 
CHAP.  IV. 

Doubts  occasioned  by  the  multiplicity  of  religious  opinions, 
and  the  mind  inadequate  to  find  the  truth  from  the  Scrip- 
tires — Doubts  with  temptations  to  disbelieve  in  the  exist- 
ence of  a  God,  overcome. — Doubts  a9  to  a  Saviour  decided 
by  the  vision  of  the  night. — The  notiou  of  the  Millenium 
found  to  be  unscriptural,  led  to  an  investigation  of  the 
Scriptures  touching  many  other  things. 

The  many  inconsistencies  which  I  have 
described,  and  the  difficulties  with  which  I 
met,  were  to  my  mind  like  so  many  diseases 
without  a  physician — I  was  sensible  of  pain, 
but  could  not  tell  what  was  the  cause.  Be- 
ing borne  down  under  the  galling  yoke  and 
burden  of  unsuspected  tradition,  my  mind 
grew  dark  and  discouraged.  My  mind  so- 
lar lost  the  witness  of  the  Spirit,  that  unless  I 
could  find  some  means  whereby  I  might  ac- 
count for  differences  among  professors  of 
Christianity,  I  must  give  up  the  idea  of  reli- 
gion and  believe  it  to  be  but  a  phantom  of 
the  mind.  Thought  I,  religion,  if  there  is  any 
such  thing,  must  be  a  revelation  from  God  cr 
consequently,  as  God  is  a  consistent  being, 
religion  must  be  consistent,  and  so  be  but 
one  thing. — Surely,  thought  I,  all  cannot  be 
right :  and  what  method  shall  I  adopt,  there- 
by I  may  know  that  I  am  not  deceived  a- 
mong  the  multitude  ?  I  thought  in  the  first 
place,  that  I  would  have  recourse  to  the 
scriptures,  and  attain  a  perfect  knowledge  of 
them ;  for  I  understood  little  of  them>  as  it 


68 

was  but  a  short  time  since  I  had  began  to 
read  them.  Here  a  question  arose  in  my 
mind,  is  not  the  scriptures  the  very  thing  by 
which  all  denominations  say  to  be  governed  ? 
and  is  it  not  about  the  scriptures,  that  the 
world  is  now  contending?  then  how  can  the 
scriptures  answer  me  my  important  desires 
when  older  than  I,  with  able  and  learned 
men,  have  made  them  the  subject  of  dispute 
for  many  hundred  years  ? 

Some  contended  that  the  bible  was  a  Spir- 
itual book,  and  could  not  be  understood  but 
by  the  Spirit.  This  system  of  reasoning  I 
discerned  destroyed  itself,  for  such  as  plead 
for  the  Spirit,  plead  also  that  the  Spirit 
should  be  tried  by  the  scriptures  ;  for  if  it  ab- 
solutely required  the  Spirit  to  understand  the 
scriptures,  it  was  necessary  first  to  know  the 
Spirit  without  the  scriptures.  For  a  Spirit  or 
knowledge  to  understand  the  scriptures 
could  not  be  given  in  the  scriptures  seeing 
the  Scriptures  could  not  interpret  themselves, 
I  could  not  see  that  if  it  required  a  teacher 
er  to  teach,  how  the  pupil  could  teach 
the  teacher.  Or  if  it  required  a  knowl- 
edge of  the  Spirit  to  understand  the  scrip- 
tures I  could  not  see  that  it  was  possible 
that  the  scriptures  could  give  me  a  knowl- 
edge of  the  Spirit.  This  rule  placed  me 
as  far  from  the  possibility  of  knowing  the 
truth  as  if  there  were  no  scriptures  at  all.  I 
reasoned  thus  in  my  mind :  Am  I  a  chris- 
tian ?  Answer,  yes.     Are  there  not  christians 


69 

among  all  denominations  ?  Yes,  and  they 
all  read  the  scriptures,  and  undoubtedly  they 
are  mostly  deceived,  and  if  I  read  the  scrip- 
tures why  shall  I  say  I  am  more  sincere  than 
they  ?  Or  that  I  am  not  as  liable  to  be  de- 
ceived as  they  ? 

I  saw  plainly  that  the  different  denomina- 
tions which  pretended  to  be  governed  by  the 
scripture  were  evidently  built  upon  the  sand. 
They  were  daily  casting  it  in  each  others 
teeth,  that  they  partially  rendered  the  scrip- 
ture, or  if  anv  were  inclined  to  be  more  char- 
itable,  like  myself  they  were  much  puzzled 
to  account  for  the  disagreement  among  chris- 
tians and  often,  groaned  with  fear  lest  they 
were  deceived  themselves. 

Here  my  mind  was  brought  to  despair 
of  all  possible  means  of  knowing  the  truth  ; 
or  of  knowing  who  was  right,  or  who  wrong. 
I  had  always  supposed  that  the  scriptures 
were  the  only  rule  of  faith  and  practice,  as 
I  had  been  taught  by  others.  I  could  not 
feel  to  condemn  all  others  as  wilfully  wrong 
in  these  interpretations  of  the  letter ;  nay, 
nor  could  I  rashly  say  my  judgment  on  the 
scriptures  was  more  correct  than  all  who  had 
read  besides  me.  When  I  considered  the 
subject  of  religion,  I  felt  desirous,  if  there 
was  any  such  thing  as  right,  to  know  it,  as  a 
matter  of  the  most  importance.  I  felt  my 
own  human  judgment  to  be  fallible  like  oth- 
ers, and  when  I  had  fathomed  all  that  came 
before  me,  I  was  inclined,  equally  to  distrust 
all. 


70 

While  my  mind  was  looking  outward  to 
find  some  way  whereby  I  might  reconcile 
or  account  for  the  differences  among  chris- 
tians, the  more  confusion  and  darkness  I  saw 
among  them ;  insomuch  that  the  enemy 
found  means  to  tempt  me  to  disbelieve  all  re- 
ligion in  toto.  But  the  question  was  with  me, 
what  shall  I  do  with  my  past  experience  ? 
Can  I  possibly  believe  that  there  is  no  such 
thing  as  religion  ?  Yes,  just  as  soon  as  I  can 
believe  that  all  these  different  denominations 
are  led  by  thef  Spirit  of  God  ;  and  if  the  thou- 
sands about  me  are  deceived,  why  may  I  not 
be  deceived  too  ? 

For  several  months  I  was  called  to  pass 
some  of  the  most  severe  temptations  I  had 
ever  as  yet  met  with.  My  mind  was  daily 
harrassed  by  the  enemy  to  doubt  all  that  1 
had  ever  experienced  or  known  of  the  things 
of  God.  Much  of  my  time  was  spent  in  se- 
cret, praying  to  the  Lord  that  he  would  drive 
the  tempter  from  my  mind,  and  appear  in 
the  behalf  of  my  soul.  Some  times  when 
I  attended  in  secret  I  had  so  little  faith  that 
I  did  not  dare  to  open  my  mouth  in  supplica- 
tion. At  other  times  I  would  lay  on  the4 
ground  in  silence,  or  at  most  groan  with  the 
burthen  that  lay  heavy  on  my  heart.  None 
but  such  as  know  the  power  of  the  enemy, 
and  the  manner  in  which  he  tempts  the  weak 
mind,  can  imagine  what  was  the  bitterness  of 
my  soul.  I  was  not  only  tempted  to  disbe- 
lieve my  own  experience  and  to  discredit  the 


71 

loving  kindness  which  I  had  known,  but  I  was 
tempted  to  disbelieve  the  existence  of  a  God 
and  Saviour.  Though  I  was  not  fully  brought 
down  by  these  temptations,  yet,  my  mind 
was  so  overcome,  that  my  faith  and  confi- 
dence was  completely  shaken.  It  seemed 
that  my  prayers  and  supplications  wasted  up- 
on the  ground,  and  that  my  heart  was  most- 
ly given  over  to  temptation.  One  may  think 
it  strange  perhaps,  that  I  should  haf  e  so  yield- 
ed to  atheistic  notions,  or  that  there  should 
be  a  deist  in  the  world ;  but  when  I  consider 
the  conduct  of  professors,  and  the  conten- 
tions they  have  in  consequence  of  their  cer- 
emonial religion,  I  more  wonder  that  there  is 
not  ten  where  there  is  now  but  one.  Who 
can  imagine  the  feelings  of  my  mind  when  I 
attempted  to  appear  in  public  and  preach, 
which  I  was  obliged  to  do,  or  feel  no  peace 
at  all.  Sometimes  during  my  meetings  in 
some  degree  I  was  able  to  overcome  my 
temptation,  and  it  was  only  in  speaking  that 
I  found  any  comfort,  for  as  soon  as  I  had 
done  speaking  the  enemy  would  spoil  my 
peace.  I  had  once  been  speaking  in  public 
as  1  thought  with  much  freedom,  but  as  soon 
as  I  had  done  speaking,  (as  at  other  times) 
the  enemy  returned,  but  with  double  power. 
All  the  corroding  doubts  which  had  passed 
my  mind  for  months  that  had  past  and  gone, 
came  pov  eifullv  into  my  mind  all  at  once, 
and  to  hide  my  emotions  of  soul  from  the  as- 
sembly, who  had  not  as  yet  all  withdrawn,  I 


72 

hastened  out  of  the  door,  and  then  to  the 
wood.  Here  1  fell  on  the  ground,  and  cried 
as  a  child  that  had  been  whipped,  though  in 
the  bitterness  of  my  soul  I  could  not  exercise 
the  least  degree  of  faith,  and  for  that  reason 
I  put  up  a  petition  to  God  in  a  manner  ex- 
pressive of  my  feelings.  O  God  !  if  there  be 
any  God,  hear  now  1  pray  thee,  J  pray  thee 
hear  now,  and  deliver  thou  me  from  my  af- 
flictions, for  why  should  I  be  thus  distressed 
and  tempted  ?  If  there  be  a  God  have  mer- 
cy upon  my  poor  soul.  Said  I,  Lord  what 
have  I  done  ?  What  can  be  done  ?  What 
shall  I  do  ? — I  felt  as  if  every  thing  was  wrong 
about  me  and  within  me.  Thought  I,  O  that 
I  never  had  been  born,  for  then  I  had  not 
known  the  affliction  of  my  soul !  and  why 
should  a  creature  live,  thought  I,  so  misera- 
ble as  I  am  ?  I  laid  my  hand  upon  my 
breast,  which  ached  almost  insupportably, 
and  the  language  of  my  heart  was  like  one 
anciently,  M  My  bowels,  my  bowels,  I  am 
pained  at  my  very  heart ;  my  heart  rnaketh 
a  noise  in  me  !  "  1  felt  it  duty  to  speak  to  my 
fellow  men,  but  when  my  mind  was  so  temp- 
ted thought  1,  how  can  I  speak  !  I  was  as  sen- 
sible of  the  pain  of  my  soul  as  I  ever  was,  of 
the  most  excruciating  pain  of  my  body. 

One  day  when  in  retirement  1  seated  my- 
self upon  a  log  where  my  mind  anxiously 
waited  for  consolation  in  Spirit.  While  wait- 
ting  in  this  place  my  eyes  caught  sight  of  a 
dead  mullen- stalky  and  from  this  simple  in- 


73 

strum ent  I  was  convinced  of  the  existence  of 
a  God.  Here  I  saw  the  express  image  of 
God's  power,'  wisdom  and  goodness — with 
this  my  mind  pursued  other  objects,  and  all 
seemed  big  with  the  praise  of  God.  My 
doubts  fled  and  like  Nebuchadnezzar,  "  I  lifted 
up  mine  eyes  unto  heaven,  and  mine  under- 
standing returned  unto  me,  and  I  blessed  the 
most  High,  and  I  praised  and  honored  him 
that  liveth  forever." 

Surely,  "  the  fool  bath  said  in  his  heart,  there  is  no  God .'"     [ador'd 
What  then  ?  For  all  creative  power  and  Nature's  law  be  chance 
Miracles  without  power — causes  without  a  cause,    how    matchless 
But  if  there  chance  to  be  a  power  may  not  there  chance  a  God?  [odd! 
What !  mighty  power,  and  order  too,  to  chance  impute  ? 
0,  stupid  soul  !  in  shape  a  man,  in  mind  a  brute. 
Of  things  most  high,  and  things  most  low,  there's  none  too  mean — ■ 
To  show  a  God  and  speak  a  power  divine. 

From  that  time  until  now,  I  have  been  a- 
ble  to  contend  with  the  enemy  (if  tempted 
to  doubt  the  existence  of  a  God)  with  a  sin- 
gle spear  of  grass.  I  was  enabled  to  say 
with  the  Psalmist,  "  The  heavens  declare 
the  glory  of  God,  and  the  firmament  showeth 
his  handy  works" — and  with  the  Apostle 
Paul,  to  say,  "  The  invisible  things  of  him 
from  the  creation  of  the  world  are  clearly 
seen,  being  understood  by  the  things  that  are 
made,  even  his  eternal  power  and  Godhead." 

I  have  before  observed  that  my  mind  al- 
so doubted  as  to  a  Saviour. — Of  this  my 
mind  was  relieved  by  the  vision  of  the  night, 

I  thought  in  my  dream,  that  I  was  confer- 

G 


74 

ring,  with  some  persons,  when  they  answered 
me  in  a  very  discouraging  manner.  My  re- 
ply to  them  was,  that  I  should  refer  the  mat- 
ter to  Christ.  1  thought  that  I  turned  from 
them  and  walked  into  a  large  field.  I  had 
not  been  there  long,  as  I  thought,  before  I 
saw  a  man  making  toward  me.  When  he 
had  come  within  about  twenty  rods,  I  saw 
that  he  was  encompassed  with  a  light  from 
head  to  foot.  As  he  seemed  to  advance 
nearer  to  me,  his  garment  (which  was  a  long 
loose  robe)  shone  with  brightness,  and  ap- 
peared to  be  as  white  as  snow.  His  garment 
appeared  so  fine  that  it  seemed  to  be  with- 
out a  thread.  His  countenance  appeared 
to  be  the  fountain  of  love,  and  a  refulgent 
glory  beamed  from  every  pore  of  his  face. 
As  he  approached  me  I  discovered  no 
change  in  his  address,  nor  in  gesture — heav- 
en and  divine  love  was  clearly  understood  to 
be  the  very  feature  and  passion  of  his  soul ; 
there  was  nothing  affected  in  his  counte- 
nance, yet  I  was  effected  with  love  in  the 
most  powerful  manner,  his  very  countenance 
was  heaven,  and  conspired  to  make  heaven  in 
all  about  him.  When  I  speak  of  that  love 
which  I  felt,  and  saw  in  the  heavenly  vision, 
suffer  me  to  speak  in  language  something 
like  the  nature  of  what  I  felt.  O,  the  al- 
mighty power  of  love  !  !  When  he  came 
near  I  knew  it  was  Christ ;  I  fell  to  the 
ground  in  adoration,  whilst  I  adapted  the 
language  of  Thomas,  <c  My  Lord  and  my 


To 

God  !  My  Lord  and  my  God  VI  In  pronoun- 
cing these  words  I  awoke  and  behold  it  was 
a  dream  !  But  my  soul  was  so  overcome 
with  the  power  of  love,  I  yet  repeated  sever- 
al times,  loudly,  "  My  Lord,  and  my  God." 
Such  were  my  views  of  the  Saviour,  that  I 
could  not  feel  contented  to  think  that  one 
of  my  fellow  men  should  be  a  stranger  to  him. 
When  I  thought  of  the  beauty  and  love 
there  was  in  Christ,  I  sometimes  threw  down 
the  tool  with  which  I  was  labouring,  with  im- 
patience, at  the  thought  that  there  was  ma- 
ny who  did  not  sensate  the  love  of  Christ. 
I  would  often  recognize  myself  after  I  had 
been  sitting  some  time,  and  again  engage 
in  business  from  which  I  had  been  drawn  by 
the  intenseness  of  my  mind  ;  at  other  times 
my  mind  was  so  drawn  out  in  anxiety  in  the 
things  of  God,  that  when  I  was  travelling  in 
the  fields,  or  in  the  highway,  my  heart  felt 
such  a  drawing  that  my  body  was  so  wrought 
upon,  that  I  often  found  myself  engaged  in  a 
quick  pace,  as  if  I  was  in  great  haste.  Some 
people  who  were  not  acquainted  with  me 
when  they  heard  me  preach,  supposed  that 
I  was  crazy.  My  wife  frequently  would  ob- 
serve to  me  that  if  I  did  not  quit  my  study, 
she  feared  that  I  should  lose  my  reason.  In 
a  time  when  my  mind  was  so  tempted  to  dis- 
believe in  God,  &;c.  I  was  moved  to  fear  for 
myself,  lest  my  mind  should  be  injured 
by  its  exercise — but  under  the  exercise  of 
faith  and  love,  I  had  nothing  to  fear,  for  the 


76 

exercise  of  the  Spirit  of  God,  is  to  his  chil- 
dren the  best  of  reason,  though  they  may  ap- 
pear foolish  or  deranged  to  the  world. 

Though  my  mind  was  again  clothed  in 
confidence  to  God,  there  was  yet  a  very 
great  desire  in  my  mind  to  know  the  will  of 
God  concerning  me,  and  to  know  what  was 
the  cause  of  so  much  division  among  chris- 
tians— this  was  a  point  with  me  yet  undecid- 
ed, and  until  I  knew  this,  and  knew  what 
ceremonial  worship  God  did  require  of  his 
children,  I  was  in  fear  lest  1  should  not 
do  his  will.  Such  were  my  fears  on  the 
subject  of  baptism,  communion  and  other 
things,  that  I  said  nothing  about  them  when 
preaching,  but  always  preached  repentance 
toward  God,  and  faith  in  Christ,  in  this  I  was 
attended  with  no  fears,  believing  that  the 
devil,  if  he  would,  might  say  repent. 

I  often  thought  of  the  children  of  Israel, 
and  of  the  privileges  which  they  enjoyed,  and 
exclaimed  in  my  mind,  O,  that  I  had  Moses 
to  go  before  me,  how  faithful  would  I  then 
live !  If  I  could  see  the  miracles  which 
he  wrought,  then  I  would  have  no  doubt — 
show  me  a  cloud  by  day,  and  a  pillar  of  (ire 
by  night,  that  I  may  move  when  the  cloud 
moves,  and  rest  when  the  cloud  rests  ;  and 
pass  through  the  Red  Sea  as  the  children  of 
Israel  did — let  the  Lord  give  an  evidence 
of  his  will  as  he  did  when  he  gave  the  law 
upon  Mount  Sinai,  and  I  shall  be  without 
these  corroding  fears.      Should    the  Lord 


77 

speak  to  me,  thought  I,  as  he  did  to  the  holy 
men  of  old,  or  as  he  spoke  to  Samuel  twice, 
and  again  twice,  then  I  might  know  duty, 
and  should  be  rid  of  these  disputes  and 
janglings  which  now  fill  the  world,  about 
the  meaning  of  scripture. 

I  had  now  been  attached  to  society  a  little 
more  than  one  year,  and  though  I  read  the 
scriptures,  I  had  not  read  them  thinking  to 
find  any  thing  to  confute  the  notion  of  the 
ordinances.  I  now  begp.n  to  discover  things 
which  I  might  have  discovered  before,  had 
not  tradition  placed  them  beyond  the  reach 
of  suspicion.  I  had  by  this  time  found  that 
the  notion  of  the  Millennium  was  but  a  no- 
tion and,  as  I  thought,  it  was  without  any 
scripture  foundation.  As  I  had  heard  much 
of  the  Millennium,  I  did  not  doubt  that  the 
notion  was  correct.  Therefore  I  was  induc- 
ed to  examine  the  scriptures,  not  doubting  it, 
nor  thinking  to  confound  if,  but  to  ascertain 
the  time  if  possible,  when  the  day  should 
commence.  But  to  my  great  surprise  when 
I  had  believed  in  the  notion,  and  had  exam- 
ined the  scriptures  to  support  it,  I  could  find 
nothing  from  Genesis  to  Revelation,  that  gave 
me  the  least  reason  to  believe  there  would 
ever  be  such  a  day.  I  discovered  that  the 
passages  of  scripture  in  the  prophesies  which 
related  to  the  coming  of  the  Messiah,  and  the 
illumination  of  God's  Spirit  with  the  work  of 
grace  on  the  heart,  were  misconceived  and 
applied  to  a  Millennium.  Many  teachers,  I 
g2 


saw,  were  now  ready  to  deny  the  regenerat- 
ing power  of  God,  and  like  the  Jews,  they 
were  looking  for  a  Saviour,  or  for  a  dispens- 
ation to  come,  by  which  the  christian  was  in- 
duced to  miss  the  object  of  the  gospel, 
fulness  and  privilege  which  he  might  enjoy 
in  his  own  soul.  When  I  found  that  the 
word  Millennium  was  not  to  be  found  in  the 
scriptures,  but  that  it  was  man's  invention 
to  serve  their  dark  and  blind  notion  about 
spiritual  things,  I  was  ready  to  avoid  the  blind 
explanations  of  these  and  to  seek  a  Millenni- 
um (so  called)  in  my  own  heart.  I  now  be- 
gan to  read  scripture  without  the  least  degree 
of  prejudice  ;  feeling  that  as  I  had  been  im- 
posed upon  by  the  false  notions  of  others, 
i  thought  that  I  would  give  myself  to  the  rea- 
ding of  the  scriptures.  From  the  example 
of  others,  I  had  been  taught  to  reverence 
the  bible  as  the  word  of  God,  and  the  on- 
ly rule  of  faith  and  practice.  But  when  I 
read  in  the  scriptures,  it  was  there  said  of  the 
Word  of  God,  that  the  Word  was  made  flesh, 
and  that  in  the  beginning  was  the  Word,  and 
that  the  Word  was  in  the  beginning  with 
God,  and  that  the  word  was  God.  Again  I 
understood  by  the  scriptures,  that  the  Word  of 
God  was  quick  and  powerful,  sharper  than 
any  two-edged  sword,  and  was  the  discerner 
of  the  thoughts  and  intents  of  the  heart ; 
and  furthermore  I  understood  that  the  worlds 
were  framed  by  the  Word  of  God.  It  was 
plain  to  me  from  the  scriptures  themselves 


79 

that  the  scriptures  were  not  the  Word  of 
God. 

As  to  the  only  rule  of  the  christian's 
faith  and  practice,  I  could  not  learn  from  the 
scriptures  that  they  were  the  rule  ;  but  the 
scriptures  testified  that  holy  men  of  old  spoke 
as  they  were  moved  upon  by  the  Spirit,  and 
that  even  under  the  present  dispensation, 
christians  were  to  be  led  by  the  Spirit, 
taught  by  the  Spirit,  and  to  abide  in  the  Spir- 
it, and  that  the  Spirit  was  to  lead  into  all 
truth.  I  understood  that,  christians  were 
to  be  washed,  purified,  and  sanctified  by  the 
Spirit,  and  that  if  any  man  had  not  the  Spir- 
it of  Christ,  he  was  none  of  his.  Thus  I  saw 
from  the  scriptures  themselves  that  the  prop- 
erties which  men  ascribed  to  the  scriptures, 
the  scriptures  ascribed  to  the  Spirit.  I  un- 
derstood by  the  scriptures  that  the  Spirit 
gave  life,  but  the  letter  killed,  and  that  the 
Spirit  helpeth  our  infirmities,  and  that  the 
Spirit  beareth  witness  with  our  Spirit  that 
we  are  born  of  God.  All  these  passages  with 
the  whole  tenor  of  scripture  bore  a  witness 
that  the  Spirit  was  the  rule  and  not  the  scrip- 
tures themselves. 

When  I  read  the  scriptures  I  read  of  the 
Spirit  and  of  Spiritual  men.  I  frequently 
would  inquire  for  the  faith  which  was  once 
delivered  to  the  saints.  Some  supposed  that 
the  scriptures  were  given  to  supersede  the 
faith — few  supposed  that  the  sum  and  sub- 
stance of  it  was  contained  in  their  articles  of 


80 

faith.  I  could  never  find  but  few  who  believ- 
ed that  we  were  to  seek  a  full  attai nance  in 
Christ  but  most  of  them  were  willing  to  con- 
tend for  the  form  of  religion  and  to  cry 
peace,  peace. 

Having  now  been  long  enquiring  for  the 
right  way,  and  having  had  my  soul  long 
stumbled  on  account  of  the  contentions  a- 
mong  christians  about  ordinances,  my  mind 
now  began  to  see  through  its  difficulty. 
When  I  looked  into  the  scriptures,  I  saw 
that  there  were  two  baptisms  there  men- 
tioned, to  wit :  the  baptism  of  the  Spirit,  and 
the  baptism  of  water ;  the  former  was  called 
the  baptism  of  Christ  and  the  latter  was  a 
baptism  practised  by  John,  and  that  of  wa- 
ter was  a  type  of  the  Spirit.  I  learned  from 
scripture  that  many  passages  which  related 
to  the  baptism  of  the  Spirit  were  wrong- 
fully applied  by  baptisers  to  mean  water 
baptism.*  As  I  had  been  always  taught  to 
believe  the  scriptures  to  be  the  rule,  I  had 
imbibed  an  idea  that  whenever  the  apostles 
baptised,  it  was  an  example  for  the  church 
tinder  the  present  dispensation  ;  but,  as  I 
became  acquainted  with  the  scriptures,  I 
found  that  they  were  composed  of  revela- 
tion and  history,  and  so  discovered  the  differ- 
ence there  was  between  a  simple  relation  of 
a  thing,  and  a  command.  That  part  of  the 
scripture  which  related  to  revelation,  gener- 
ally contained  the  gospel  doctrine,  and  ad- 

*  See  Plea,  on  Baptigm,  4tK  cbapter. 


81 

milted  of  but  very  little  controversy  among 
christians.  The  historical  parts  of  the  scrip- 
tures, 1  saw  were  comprised  of  the  acts  of 
the  apostles,  and  whatsoever  they  did  was 
recorded.  Whenever  the  apostles  and  other 
men  acted  in  conformity  to  their  own  pre- 
judice, as  in  vows,  anointings,  offerings,  cir- 
cumcision, it  was  recorded  as  a  fact,  but  not 
as  a  rule.  As  Christ  was  circumcised,  for 
the  same  reason  he  was  baptised — and  for 
the  same  reason  he  commanded  his  disci- 
ples to  keep  the  law  of  Moses,  and  the  phar- 
isees  to  pay  tithes  of  mint,  annise,  cumin,  &c. 
— for  the  same  reason,  he  commanded  the 
leper  to  show  himself  to  the  priest  and  to 
offer  a  gift  for  his  cleansing — and  for  the 
Same  reason  he  kept  the  passover  from  year 
to  year — and  that  reason  was,  because  he 
was  under  the  law.  I  saw  that  all  this  was 
recorded  in  scripture  and  amounted  to  a  his- 
torical account,  but  not  to  a  command. 
When  I  read  in  the  scriptures  about  baptism , 
I  found  that  with  other  things,  it  was  used 
as  a  type,  and  practised  by  the  apostles  (who 
were  Jews)  generally  among  Jews,  and  not 
among  the  Gentiles.  The  idea  which  I  had 
always  credited  that  all  the  apostles  did, 
was  done  by  immediate  inspiration,  there- 
fore must  be  a  rule,the  scriptures  themselves 
showed  me  to  the  contrary.  The  apostles 
without  the  Spirit  were  but  as  other  men— 
they  were  men  of  passion  as  others.  In  the 
scriptures  I  read  of  the  ambition  of  James 


82 

and  John,  the  apostacy  and  dissimulation  of 
Peter,  the  incredulity  of  Thomas,  the  dissen- 
tions  between  Paul  and  Barnabas,  and  the 
jealousies  which  some  of  them  entertained 
towards  one  another.  The  apostles,  I  found, 
were  men  who  possessed  religious  prejudices, 
as  well  as  other  men,  and  acted  according 
to  that  prejudice  in  the  things  which  I  before 
mentioned.  All  these  things  stand  record- 
ed as  the  acts  of  the  apostles,  but  are  not 
recorded  as  commands  one  thing  no  more 
than  another.  I  found  that  in  the  epis- 
tles of  the  apostles  there  was  but  little 
or  no  foundation  for  ordinances,  but  J 
found  the  epistles  like  other  inspired  writ- 
ings abounded  much  with  gospel  tidings  ; 
and  disputes  about  baptism  and  communion, 
&c.  mostly  were  founded  on  the  historical 
account  given  us  of  the  apostles,andof  things 
which  they  did  in  conformity  to  the  dispen- 
sation under  which  they  lived.  These  with 
many  other  things,  I  discovered  which  will 
hereafter  be  shewn  in  my  Plea. 

I  could  now  look  back  and  see  the  prin- 
cipal cause  of  all  that  misery  of  mind  which 
I  had  gone  through.  I  saw  that  the  Spirit 
had  been  leading  my  mind  in  all  my  trials, 
and  the  reason  why  I  did  not  find  that  com- 
fort in  baptism  and  sacrament  which  I 
expected,  was  not  because  I  was  not  recon- 
ciled to  God  as  I  had  often  feared,  but  be- 
cause the  Spirit  did  not  lead  thereto.  My 
soul  was  too  sincere  to  fancy  a  blessing,  or 


83 

to  walk  in  the  light  of  my  own  fire.  I  plain- 
ly saw,  that  I  had  been  long  seeking,  the  liv- 
ing among  the  dead,  and  because  the  spirit 
would  not  jointly  agree  with  a  dead  and  life- 
less ceremony,  1  had  misjudged  of  the  truth 
of  religion.  Until  now  I  had  not  enough 
seen  that  the  gospel  had  nothing  to  do  with 
any  outward  worship,  but  had  been  blending 
substance  and  shadow  together,  and  as  I  had 
considered  them  together,  seeing  christians 
disagree  about  the  one,  I  had  felt  a  disposi- 
tion to  condemn  both  together,  not  knowing 
how  to  separate  them.  Because  I  had  not 
received  that  enjoyment  in  the  ordinances 
which  I  expected,  and  that  which  others  pre- 
tended to  receive,  I  had  doubted  of  my  own 
Christianity,  and  so  was  thrown  into  doubts 
and  fears  ;  and  as  I  witnessed  the  confusion 
among  professors  of  Christianity  I  was  moved 
to  doubts,  and  so  to  darkness,  and  as  my  faith 
was  shaken,  the  enemy  found  means  to 
tempt  my  soul,  to  disbelieve  in  religion,  and 
to  disbelieve  the  existence  of  God  as  he  had 
done.  Had  it  not  have  been  that  the  Lord 
had  dealt  wonderfully  with  my  mind  I  should 
have  fallen  in  the  midst  of  my  temptations, 
but  in  the  midst  of  all  satan's  siftings  and 
darts,  I  was  led  to  recognize  the  former  kind- 
nesses of  the  Lord,  like  so  many  monuments 
of  divine  help  in  time  of  trouble. 

I  was  at  last  completely  delivered  from  all 
that  labyrinth  of  mind,  into  which  I  had  been 
thrown  by  following  the  doctrines  and  teach- 


84 


ings  of  others.  Had  it  not  been  for  the  hedge 
and  darkness  which  unsuspected  tradition 
had  thrown  about  me,  I  might  have  discov- 
ered the  truth  much  sooner  than  I  did. 


CHAP.  V. 

The  ordinances  thought  to  be  without  scripture  authority. 
— The  interpretation  of  a  dream  showing  the  condition  of 
the  churchu9. — The  attention  of  the  Free- Will  Baptists  call- 
ed to  the  subject  of  baptism,  and  the  society  found  to  be 
what  they  had  not  hitherto  professed.— The  Spirit  of  God 
too  frequently  distrusted — Ministers  of  the  Gospel  should 
not  prostitute  their  ministerial  function,  by  light  and  trifling 
conversation. — Doubts  as  to  duty,  removed  by  the  vision  of 
the  night. 

I  now  viewed  that  baptism  by  water  and 
the  sacrament  in  bread  and  wine,  were  with- 
out foundation  in  scripture,  and  they  were 
butextracts  of  Jewish  ordinances  imposed  on 
the  people  by  the  fictitious  titles  of  gospel  or- 
dinances, ordinances  of  the  house  of  God, 
gospel  institutions,  sacraments  and  names 
which  I  could  not  find  once  so  mentioned  in 
the  New  Testament  records.  Like  the  term 
Millennium,  they  were  only  invented  to  serve 
the  false  notions  of  men-  I  could  see  that 
the  disputes  among  christians  about  these 
and  other  things  were  very  foreign  to  the 
truth  of  religion,  and  that  they  were  so  dis- 


85 

met  that  the  one  had  nothing  to  do  with  the 
other. 

At  this  time  I  could  look  upon  the  ordin- 
ances with  a  degree  of  indifference,  as  to  the 
use  of  the  sacraments  with  other  things,  my 
soul  could  say  of  them,  M  Is  there  any  taste  in 
the  white  of  an  egg"  My  mind  was  left  to 
wonder  that  the  people  did  not  discover  the 
substance  and  quit  the  shadow.  But  the  el- 
ements themselves,  though  I  viewed  them 
like  so  many  idols,  they  were  not  half  so  dis- 
agreeable to  me  as  the  wasting  effect  which 
they  produce  among  christians.  A  question 
arose  in  my  mind  what  shall  I  do,the  brethren 
believe  in  these  things?  I  thought  to  myself  I 
will  shun  these  things  as  often  as  possible, 
and  when  I  cannot  well  shun  them,  I  will 
partake  of  them,  to  please  my  brethren,  but 
at  the  same  time  do  away  as  far  as  possible, 
that  zealous  spirit  which  so  much  attends 
them.  I  thought  that  I  could  put  up  with 
every  inconvenience  on  my  own  part,  provid- 
ed that  a  disagreement  should  not  be  effect- 
ed among  christians  in  the  use  of  them. 

Now  the  interpretaion  of  that  part  of  my 
dream  which  related  to  having  seen  a  gar- 
den, with  the  walls  broken  down,  came  to  my 
mind.  The  interpretation  was,  that  the  garden 
represented  the  fallen  condition  of  the  church. 
This  similitude  was  scriptural,  and  much  to 
the  purpose  as  my  mind  was  impressed.  The 
miserable  condition  of  the  wall  and  the 
state  of  the    vineyard,   or  garden,  is   des- 

H 


86 

cribed,  much  as  it  appeared  to  me,  Isa.  v,  5, 
6,  7.  The  broken  vessels  which  I  saw,  rep- 
resented the  ministry,  who  ought  to  be  like 
the  flower  pots,  the  treasure  and  beauty  of 
the  church,  (see  2  Cor.  iv,  7.)  The  vine 
which  stood  in  the  midst  of  the  garden  with- 
out injury  save  the  loss  of  the  fruit,  represent- 
ed Christ,  (see  John,  xv,  1.)  The  fruit  which 
was  apparently  rotten,  represented  to  me  the 
thousands  of  half-hearted  christians,  who  are 
spoiled  through  tradition  and  a  spiritless 
ministry.  The  brook  which  1  saw  in  the  way 
represented  the  waters  of  life,  (see  Ps.  ex,  7). 
The  agitated  flood  which  I  saw,  represented 
the  people,  (see  Rev.  xvii,  15).  The  black 
ships  of  war  which  I  saw,  represented  the  dif- 
ferent denominations  which  have  been  at  war 
one  with  the  other,  for  hundreds  of  years. 
The  land  which  1  saw  beyond  the  waters  rep- 
resented the  land  of  rest,  the  Spiritual  Jeru- 
salem, and  the  Lord  God  and  the  Lamb  are 
the  light  of  it,  and  this  was  that  which  was 
represented  to  me  by  the  two  lights.  The 
ships  which  I  saw,  were  all  bound,  as  it  seem- 
ed, to  the  pleasant  land,  and  were  all  waiting 
for  their  passengers  ;  so  it  is  with  the  differ- 
ent sects  and  parties  among  men,  but  my  soul 
doth  know  that  they  float  and  rest  on  the  bo- 
som and  in  the  spirit  of  an  agitated  world. 
They  never  will  be  able  to  conduct  a  single 
soul  to  the  saint's  rest,  for,  (as  a  body,)  there 
is  no  real  rest  in  all  their  ways.  That  part  of 
my  dream  which  related  to  my  leaving  a  com- 


87 

pany,  represented  my  withdrawing  from  the 
Free-will  Baptist  Church,  which  took  place 
more  than  two  years  and  a  half  from  this  time 
— but  as  I  had  not  the  most  distant  idea  of 
leaving  this  people  I  did  not  have  the  most 
distant  notion  that  this  was  the  thing  signifi- 
ed ;  therefore,  my  mind  drew  the  most  unfav- 
orable construction  about  it.  I  feared  that  it 
was  to  warn  me  of  a  future  overthrow,  by 
losing  my  religion  and  getting  back  into  the 
world,  which  of  course  would  be  to  quit  so- 
ciety. At  other  times  I  thought  it  might  sig- 
nify a  cessation  of  my  public  labors  only. 
This  last  interpretation  was  something  com- 
forting, for  if  the  will  of  God  was  so,  nothing 
I  thought  could  be  more  agreeable  to  me, 
than  the  thought  that  I  never  should  preach 
again ;  I  felt  that  I  was  employed  by  the 
Lord,  and  when  he  that  called  me,  should 
say  my  work  was  done,  my  heart  could  say, 
Amen,  But  the  thoughts  of  backsliding  were 
dreadful  to  me,  so  that  my  mind  was  much 
troubled  on  account  of  my  fears.  The  inter- 
pretation of  this  part  of  my  dream  was  not 
given  me,  until  more  than  twelve  months  af- 
ter this  time,  and  it  was  not  fulfilled  then  ; 
because  I  refused  to  comply  with  the  lead- 
ings of  the  Spirit.  During  this  time,  my 
mind  was  much  to  a  stand  to  know  what  to 
do  ;  on  the  one  hand,  I  was  fearful  of  too 
much  activity  on  my  own  part  and  so  preach 
when  I  ought  not,  or  I  feared  that  through 
the  treachery  of  my  own  mind,  I  might 


88. 

be  hindered  of  doing  that  which  the  Lord 
would  have  me  to  do  ;  and  nothing  but  an 
immediate  revelation  from  God  could  serve 
to  secure  me  from  either  of  these  evils,  or  sat- 
isfy my  mind  on  these  points.  Accordingly 
the  secret  places  were  a  witness  to  my  fer- 
vent prayers  and  cries  to  God,  firstly  that  I 
might  be  preserved  from  backsliding,  sec- 
ondly, that  if  it  was  my  duty  and  his  will 
that  I  should  preach,  that  he  would  give  me 
the  clearest  evidences  of  it:  and  then,  if  there 
should  be  found  in  me  a  disposition  not  to 
comply  with  his  requirements,  I  besought 
him  with  tears  flowing  to  the  ground,  that  he 
would  cut  off  all  worldly  prosperity,  curse  in 
basket  and  in  store,  and  heap  calamities  upon 
me  ;  could  that  be  the  means  of  subduing 
that  proud  and  disobedient  disposition,  of 
which  I  was  naturally  possessed  ;  and  be  the 
only  means  of  bringing  me  to  do  his  will. — 
On  the  other  hand,  if  it  was  not  my  duty  to 
speak,  I  prayed  that  the  Lord  would  give  e- 
qual  proofs  of  his  will,  and  accomplish  his 
will  with  me  ;  if  he  would  but  save  my  soul 
alive.  So  it  was  with  me  when  I  began  to 
be  sensible  of  the  spiritual  lack  of  the  church; 
my  mind  was  filled  with  a  double  depression 
of  spirit,  for  I  discovered,  not  only  a  lack  in 
the  church  ;  but  I  felt  sensible  of  a  lack  in 
my  own  soul.  Like  a  path- way  before  me, 
the  spiritual  eye  of  my  mind  plainly  discov- 
ered the  ground  which  I  had  not  travelled 
over,  and  an  object  which  I  had  not  travelled 


39 

ib.  With  the  condition  of  the  church,  and  a 
knowledge  of  myself,  and  by  the  discovery  of 
the  (ruth,  I  was  excited  to  pray  that  the  Lord 
would  turn,  and  overturn,  by  his  own  special 
power,  until  his  will,  and  not  mine,  should 
be  accomplished. 

About  this  time  I  found  cause  to  call  the 
attention  of  my  Free-will  Baptist  brethren  to 
to  reconsider  the  grounds  of  their  church  or- 
der as  to  baptism. 

For  having  myself  been  requested  to  form 
a  society  in  a  certain  place  where  I  had  been 
labouring  in  the  ministry,  the  foundation  was 
laid  for  me  to  find  the  freedom  of  this  peo- 
ple. When  I  joined  society  I  had  previously 
asked  the  preacher  if  the  connexions  to  which 
he  belonged  made  baptism  the  door  into  the 
church;  he  replied  that  the  connexion  did  not 
make  baptism  the  door  into  the  church,  for  they 
equally  fellowshipped  such  as  were  not  bap- 
tised by  immersion  and  that  they  fellowship- 
ped such  as  had  not  even  been  baptised  at  all. 
Though  this  was  his  reply  (or  to  this  amount) 
I  had  already  discovered  that  they  had  man- 
ifested much  zeal  for  baptism,  and  other  cer- 
emonies which  I  did  not  believe  when  I 
joined  society  ought  to  be  a  bar  among  chris- 
tians, for  this  reason  I  questioned  the 
preacher  as  I  did,  and  when  I  joined  society 
I  found,  as  I  supposed,  a  free  people,  and  did 
not  intend  to  have  joined  any  other.  This 
teacher,  also  said,  that  he  did  not  believe, 
neither  did  the  order  to  which  he  belonged, 

H  2 


90 

believe  that  the  church  was  a  prison,  but  tha 
if  a  member  came  in  and  found  things  not 
satisiactorv.  he  might  so  out  at  his  own 
pleasure,  provided  that  he  or  she  should  be 
in  good  standing,  as  to  a  christian  walk  ;  but 
I  had  known  the  church  lo  derogate  from  this 
rule  in  several  instances,  so  that  my  mind  had 
became  jealous  that  this  people  might  not  be 
so  free  as  I  had  taken  them  to  be. 

In  the  place  where  I  was  requested  that  a 
society  might  be  established,  there  were  some 
persons  who  had  been  baptised  by  sprinkling:, 
and  did  not,  as  they  said,  feel  it  duty  to  be 
rebaptised  by  immersion.  There  were  oth- 
ers who  had  not  been  baptised  at  all,  neither 
did  they,  as  they  said,  feel  it  duty  to  be  bap- 
tised in  any  way.  As  I  had  been  the  only 
person  who  had  generally  laboured  among 
them,  they  had  heard  nothing  but  faith  and 
repentance  preached  to  them. 

Seeing  the  condition  of  this  people,  and 
knowing  that  they  were  in  union  one  with 
the  other,  I  foresaw  the  division  which  must 
ultimately  arise  if  part  of  them  should  be 
baptised  by  immersion,  and  be  received  into 
society,  where  the  rest  could  not  be  receiv- 
ed, merely  because  they  did  not  feel  a  duty 
to  be  rebaptised.  I  saw  that  though  this 
people  were  in  union  now,  it  would  be  with 
them  as  I  had  seen  it  w  ith  many  other  neigh- 
bourhoods ;  there  would  be  two  parties  which 
ukl  immediately  contend  for  creeds  and 

it!   V: 


9\ 

my  administration,  as  it  was  with  them  af- 
terwards, under  the  administration  of  eth- 
ers ;  they  had  no  controverted  points  intro- 
duced amongst  them  by  me  :  they  were  in 
love  and  in  union,  one  with  the  other,  and 
had  not  learned  to  bite  and  devour  each  oth- 
er. The  inhabitants  of  that  neighbourhood. 
in  the  town  of  Collins,  shall  be  my  witness- 
es, how  holy  and  unblameable  I  walked 
amongst  them. 

From  seeing  these  difficulties.  I  proposed 
in  my  mind  to  rind  the  professed  liberality  oi 
my  brethren  if  possible,  and  have  them  re- 
ceived, not  for  being  baptised  in  water,  but 
for  the  fellowship,  which  was  due  to  them  as 
christians. 

My  first  object  was  to  trv  the  freedom  of 
the  church  to  which  I  belonged,  to  know  if 
thev  would  receive  members  into  socie 
who  had  received  aspersion  for  baptism,  pro- 
vided the  candidate  witnessed  a  good  pro- 
fession by  a  proper  christian  deportment. — 
Here  I  had  little  reason  to  expect  opposition, 
as  the  leading  members  in  society  had  hith- 
erto professed  much  openness  ;  and  I  had 
still  much  less  reason  to  expect  opposition 
from  him  who  first  gathered  the  society,  as 
he  had,  at  the  first  formation  of  the  church, 
plainly  given  me  to  understand,  that  he  did 
not,  neither  the  order  of  the  people  to  which 
he  belonged,  believe  that  baptism  ought  to 
be  considered  as  the  door  into  the  church. 
J 


92 

to,  met  with  but  little  opposition;  it  was 
thought  best,  however,  to  refer  the  subject  to 
be  determined  by  the  Elders,  in  their  con- 
ference, which  was  to  be  holden  at  the  next 
quarterly  meeting,  9th  month,  1817.  At 
this  conference  I  found  a  majority  in  my  fa- 
vor, and  among  the  minority,  as  opposers, 
were  several  members  of  the  societv  to  which 
I  belonged — persons  from  whom  I  did  not 
expect  but  little  opposition  ;  but  this  was  a 
trying  place,  and  that  which  had  long  been 
kept  under  a  cloak  must  now  come  out. — 
Such  was  their  zeal  for  their  particular  bap- 
tism, that  when  they  saw  the  majority  in  fa- 
vor of  receiving  christians,  not  for  baptism, 
but  for  christian  experience,  they  were  oblig- 
ed to  shew  themselves  as  strong  as  was  in 
their  power  ;  but  I  was  not  a  little  surprised 
that  any  should  have  before  manifested  such 
indifference  in  the  subject  in  debate  as  to  a- 
greethat  they  would  not  be  found  my  oppo- 
nent, still  make  their  appearance,  and  act 
the  part  they  did  ;  but  I  was  still  more  sur- 
prised., when  the  man  who  was  the  first  foun- 
der of  the  society,  and  the  very  man  who  had 
always  taught  in  word,  and  who,  when  the 
society  was  first  organized,  and  at  the  time  I 
joined  society,  pretended  that  he  did  not 
make  baptism  the  door  into  the  church  ;  now 
say  that  he  would  not  be  in  society  if  there 
should  be  in  it  one  single  member  who  had 
not  received  baptism  by  immersion.  It  was 
agreed  in  this  conference,  that  the  majority 


)S 


should  submit  to  the  minority  ;  this  was  to 
avoid  a  split  in  society.  When  I  saw  that 
there  was  not  a  probability  that  sprinkled 
members  could  be  received  in  general,  I 
proposed  that  sprinkled  members  might  be 
received,  instancing  certain  cases ;  that  if 
any  church  in  the  connexion  who  should  gain 
a  fellowship  for  a  brother  or  sister,  if  that  fel- 
lowship was  unanimous  in  that  church, 
if  then,  that  church  might  not  receive  him, 
or  her,  without  being  disfellowshipped  by  the 
connexion  at  large;  though  such  member  or 
members,  should  not  have  been  baptised  by 
immersion  :  this  also  was  strongly  opposed 
by  the  very  man  who  had  until  now  pretend- 
ed so  much  freedom — he  now  only  manifest- 
ed, in  truth,  what  he  was,  and  cast  much  cen- 
sure upon  me  because  that  I  had  not  preach- 
ed water-baptism  as  well  as  other  preachers 
of  the  connexion,  adding  that  the  people  for 
whom  I  was  petitioning,  that  they  might  be 
received  into  society,  not  for  a  particular  mode 
of  baptism,  but  for  the  fellowship  due  to 
them  as  christians,  would  have  long  since 
been  baptised  if  I  had  only  used  my  influ- 
ence to  that  end.  Of  this  I  was  not  alto- 
gether unsuspicious  then,  but  I  have  been 
made  more  sensible  since,  how  much  influ- 
ence preachers  contract  in  the  minds  of  their 
parishioners,  and  was  it  not  for  this  a  sys- 
tem-serving priest-hood  would  cease  to  be  : 
and  when  priestly-par alogy  comes  to  an  end, 
bigotry,  superstition,  exuberance,  and  austerity. 


94 

in  will- worship,  will  end  too  ;  and  christians 
will  then  worship  God  in  "Spirit  and  in  truth" 
as  the  Father  would  have  it.  Christians  will 
then  receive  their  religion  from  God,  and  not 
by  the  doctrines  and  commandments  of  men, 
which  now  so  much  bespeak  a  God  of  con- 
fusion, or  exhibits  religion,  as  diversified  in 
parts  as  Nebuchadnezzar's  image  I  do  not 
doubt,  but,  if  I  had  been  willing  to  preach 
myself,  as  did  others,  these  brethren  would 
have  been  willing  to  be  baptised,  and  no 
doubt,  they  would  have  been  willing  to  have 
received  baptism  in  any  way  or  mode  that  it 
might  have  been  taught,  and  what  would 
they  have  been  the  better  for  it  ?  Answer, 
nothing  at  all.  When  it  was  urged  that  I  had 
ought  to  have  preached  baptism  to  the  peo- 
ple, I  alleged,  that  the  reason  why  I  had 
not,  was,  that  I  had  never  as  yet  felt  it  my 
duty,  or  mission,  to  preach  any  such  ser- 
mons to  the  people,  for  religion.  I  express- 
ed, that  if  others  had  such  commandments 
to  teach,  they  might  do  it.  I  also  urged  the 
impropriety  of  preaching  as  they  had  always 
done,  and  at  the  same  time  refuse  to  receive 
all  who  did  not  concede  to  their  particular 
faith  in  baptism. 

Firstly,  they  had  taught  that  there  was  but 
one  church,  and  that  the  children  of  God 
were  one,  and  that  they  were  in  that  one 
church  by  regeneration — that  Christ  was  the 
door,  into  the  church,  and  not  water  baptism. 
I  contended,  that  if  there  was  but  one  church. 


95 

and  if,  that  all  were  in  that  church  by  regen- 
eration, then  there  was  an  impropriety  in  not 
receiving  such  into  fellowship,  as  had  passed 
from  death  "unto  life"  by  regeneration.  I 
urged  that  there  was  an  impropriety  in  reject- 
ing christians  from  christian- privileges,  in 
society,  merely  because  they  could  not  see  a 
duty  in  their  particular  mode  of  baptism  if 
they  did  not  consider  baptism  as  a  door  into 
the  church.  They  then  plead  charity,  in  that 
they  would  commune  with  all  christians  who 
did  not  belong  to  their  particular  order, 
though  they  had  not  as  yet  received  baptism 
of  water,  in  any  way.  I  then  urged  the  im- 
propriety of  communing  with  such  as  they 
could  not  receive,  and  walk  with,  in  society; 
and  as  they  did  not  consider  them  in  their 
church,  to  commune  with  such  as  were  not 
in  the  church,  was  nothing  less  than  to  carry 
the  holy  sacrament  out  of  the  church.  I  also 
urged,  that  to  keep  back,  and  not  receive  a 
brother,  or  sister,  on  account  of  a  particular 
mode  of  baptism,  was  no  less  then  to  make 
baptism  the  door  of  the  church — a  thing  con- 
trary to  that,  which  they  had  ever  before  pre- 
tended. This  syllogism  was  so  interwoven 
with  their  own  doctrine,  that  they  knew  of  no 
way  to  avoid  it ;  and  what  seemed  to  grieve 
them  most  was,  as  they  made  baptism  the 
door  into  the  church,  they  must  now  receive 
the  name  of  it.  A  considerable  time  was  spenj 
in  debate,  when  it  was  thought  best  to  refer 
the  matter  to  the  next  quarterly  conference, 


96 


when  the  thing  was  again  reconsidered  ;  but 
when  there  had  been  much  debate,  and  when 
I  had  received  much  censure  because  I  would 
not  preach  water-baptism,  it  was  thought 
best  again  to  carry  it  to  the  next  quarterly 
conference ;  but  as  I  felt  perfectly  clear  on 
my  part,  I  did  not  attend  ;  but  as  I  was  in- 
formed, it  was  decided,  that  no  member 
should,  by  any  means,  nor  for  any  considera- 
tion, be  received  into  church  fellowship,  with- 
out baptism,  and  that  only  by  immerr Ion. 

Notwithstanding;  I  discovered  that  I  had 
been  deceived,  and  found  that  the  church 
was  on  verv  different  grounds  from  that  which 
I  had  entertained  of  it,  when  I  first  joined  so- 
ciety, I  had  not  as  yet  entertained  the  most 
distant  idea  that  I  ever  should  leave  the  con- 
nexion. I  had  formed  an  acquaintance  with 
many  brethren  and  friends  in  the  connexion, 
who  were  too  near  to  my  affection  to  think 
of  leaving;;  them.  I  had  now  been  attached 
to  society  sometime,  and  had  passed  through 
many  trials  on  account  of  the  division  among 
christians,  and  had  passed  through  a  thous- 
and doubts  and  fears  for  myself  and  others ; 
but  in  all  my  trials  I  had  not  as  yet  ventured 
to  mention  my  belief  on  baptism  and  sacra- 
ment, only  that  I  did  not  believe,  that  they 
ought  to  be  made  of  such  account  among 
christians  as  to  divide  them  one  from  the  oth- 
er. I  did  not  venture  to  say  that  the  ordi- 
nances, so  called,  were  without  any  real  scrip- 
ture foundation.     As  to  my  other  trials,  I 


97 

had  none  to  consult  but  God.  I  felt  sensible 
of  the  fall  of  Zion,  and  deeply  sensible  that  a 
great  work  was  necessary  to  prepare  my 
heart  for  the  Lord.  My  chief  comfort  resulted 
from  a  real  belief  that  the  hand  of  the  Lord 
was  upon  me.  I  felt  a  daily  labor  in  my  soul 
for  the  truth;  and  the  leadings  of  my  mind  I 
was  led  to  conclude  could  not  originate  from 
tradition  ;  for  my  leadings  were  contrary  to 
any  thing  that  I  had  ever  seen,  and  contrary 
to  any  thing  that  I  had  ever  been  taught  of 
men.  In  all  my  leadings  I  found  a  cross 
and  nothing  pleasing  to  the  flesh.  Some- 
times I  felt  to  complain  that  my  way  was  so 
singular — sometimes  my  mind  was  filled  with 
a  sense  that  my  unbelief  was  the  means  that 
kept  me  so  far  from  God,  or  from  attaining 
to  that  place  of  nearness  with  God,  which  I 
by  faith,  discovered  to  be  the  christian's  priv- 
ilege. When  I  thought  of  the  fulness  there 
was  in  God,  and  the  willingness  there  was  in 
him  that  I  should  be  freed  from  all  sin,  so 
long  as  I  found  a  propensity  within  my  heart 
to  love  the  world,  or  the  things  of  the  world, 
I  felt  sensibly  grieved ;  and  (strange  to  tell) 
sometimes  I  felt  all  but  offended  with  my  own 
heart  for  its  hardness  and  unbelief.  Some- 
times I  could  say  in  contrition  of  soul  like  Da- 
vid, "  O  God  be  not  far  from  me,  O  my  God 
make  haste  for  my  help,"  Who  is  there  that 
will  shew  me  any  good  ?  "  Whom  wait  I  for, 
my  hope  is  in  thee,  my  soul  trust  in  God,  the 
living  God." — My  inward  teachings  taught 


93 

me  to  believe  that  true  Christianity  was  some- 
thing more  than  what  I  discovered  in  profes- 
sors in  general ;  neither  did  I  see  that  it  could 
be  possible  for  men  to  attain  to  a  nearness 
with  God,  who  did  not  believe  in  the  lead- 
ings of  the  Spirit  of  God.  In  all  my  inquiry 
after  truth,  I  have  never  been  able  to  find 
but  few  professors  of  Christianity  who  were 
willing  to  own  the  Spirit  of  God  to  be  a  suf- 
ficient guide  into  all  truth.  And  so  it  is  that 
nine  tenths  of  those  who  profess  to  be  lead- 
ers among  the  people,  warn  them  against  be- 
ing led  by  the  Holy  Spirit — substituting  their 
own  creeds  as  indispensably  necessary  to 
complete  the  rule  of  life  ;  thus  because  of 
their  own  distrust  in  God,  they  by  they  own 
strength  and  wisdom  like  Uzzah,  they  seek 
to  steady,  and  to  save  the  Ark  of  God  to  their 
own  destruction.  Whenever  I  turned  my  at- 
tention to  notice  the  lives  and  deportment  of 
professors,  I  was  sensible  of  too  great  a  lack 
of  christian-gravity  and  sincerity,  they  were 
not  sound  in  speech,  nor  did  they  speak  the 
things  which  became  sound  doctrine.  They 
were  not  sound  in  faith — in  charity  and  in 
patience — they  were  not  sober,  grave  and 
temperate.  I  was  often  struck  with  the  de- 
portment of  my  brethren,  who  professed  to 
stand  as  leaders  to  the  people.  I  often  found 
them  in  light  and  trifling  conversation,  both 
before  and  after  preaching,  and  when  in 
company  with  each  other,  and  none  present 
but  preachers,  they  many  times  seem  to  for- 


99 

get  their  ministerial  function,  and  give  way 
to  lightness,  levity  and  laughter,  a  spirit  very 
unbecoming  to  their  profession.  I  frequent- 
ly wondered  how  such  preachers  could 
possibly  preach  before  each  other,  and  it  wras 
only  accountable  to  me  in  that,  their  grace 
was  more  in  profession,  than  in  real  possess- 
ion. The  Spirit  taught  me  that  I  should  live 
righteously,  soberly  and  Godly,  and  I  ever 
accounted  it  unbecoming  to  give  way  to  loud 
laughter  ;  but  especially  unbecoming  to  a 
preacher.  A  christian  may  smile  under  the 
influence  of  holy  sensation,  but  he  is  highly 
censureable  for  every  degree  of  worldly  levi- 
ty. As  I  heard,  observed  and  listened  to  the 
inward  teachings  of  the  Spirit,  I  was  also 
deeply  convicted  in  my  mind  that  christians, 
teachers  in  particular,  should  never  assume 
an  air  of  importance,  nor  condescend  to  use 
an  affected  politeness  :  all  this  appeared  to 
be  the  deepest  hypocrisy — nothing  appeared 
more  congruent  with  the  spirit  of  the  world, 
so  nothing  seemed  more  repugnant  to  Chris- 
tianity. As  I  was  made  sensible  of  the  im- 
propriety of  all  these  things,  my  daily  cross 
was  the  more  evident,  and  being  sensible 
what  an  attachment  I  naturally  held  to  the 
spirit  of  the  world,  I  daily  besought  the  Lord 
that  he  would  bestow  upon  me  (as  I  deemed 
myself  naturally  more  proud  and  graceless 
than  any),  more  than  a  common  degree  of 
his  grace  and  help,  that  there  might  be  a  re- 
al change  in  my  heart.     I  often  thought  if  it 


100 

was  possible  to  come  to  God,  by  journeying 
to  the  utmost  parts  of  the  earth,  this  I  would 
account  but  ease.  The  language  of  my 
heart  was,  "  Oh  that  I  knew  where  I  might 
find  him,  that  I  might  come  even  to  his  seat? 
I  would  order  my  cause  before  him,  and  fill 
my  mouth  with  arguments.  Behold  I  go 
forward  but  he  is  not  there  ;  and  backward 
but  I  cannot  perceive  him — on  the  left  hand 
where  he  doth  work,  but  I  cannot  behold  him ; 
he  hideth  himself  on  the  right  hand  that  I 
cannot  see  him."  That  Spiritual  knowledge 
which  I  had  already  attained  created  in  me 
a  thirsting  after  righteousness  and  a  desire  for 
a  deeper  knowledge  of  God.  I  found  more 
and  more,  day  by  day  that  the  way  to  God 
was  an  inward  exercise  by  the  Spirit,  and 
that  there  was  no  trust  in  any  thing  outward. 
I  had  not  as  yet  found  an  interpretation  for 
that  part  of  my  dream,  which  represented  my 
leaving  society,  so  with  other  things  my  mind 
was  constantly  engaged,  that  the  Lord  would 
protect  me  from  back-sliding,  but  as  the  true 
meaning  was  foreign  to  my  mind,  I  began 
mostly  to  construe,  that  my  public  labors 
were  just  at  an  end  ;  so  that  I  was  deeply 
depressed  with  a  fear  of  running  too  fast,  or 
too  slow  ;  and  as  I  had  feared  that  my  mind 
and  my  understanding  was  naturally  stub- 
born, and  blind  to  the  requirements  and 
teachings  of  God;  I  had  frequently  prayed 
that  the  Lord  would  make  me  just  what  he 
would  have  me  to  be ;  and  that  if  his  mercies 


101 

would  not  effect  his  will,  that  I  might  be 
brought  to  learn  judgment  by  adversity. — 
This  brought  me  to  a  season  of  deep  proving. 
For,  as  my  mind  was  watching  things  out- 
wardly and  inwardly,  an  unprosperous  aspect 
seemed  to  hang  over  my  temporal  affairs,  in 
an  unusual  degree.  As  I  had  spent  much 
of  my  time  in  holding  meetings,!  was  ready  to 
view  an  unfavorable  turn  in  my  temporal  con- 
cerns, a  sign  that  it  was  my  duty  to  attend  to 
my  worldly  business  and  to  quit  preaching. 
— One  day  as  I  was  about  leaving  home,  I 
received  intelligence  of  the  loss  of  some  prop- 
erty which  went  much  to  affect  my  tempor- 
al arrangement ;  this  with  other  things  unfa- 
vorable to  my  situation,  threw  my  mind  in- 
to a  consternation  what  to  do.  On  looking 
around  as  I  was  about  to  leave  my  house,  I 
saw  my  wife  in  tears,  who  said  to  me  that  I 
must  stay  at  home  and  attend  my  business, 
or  we  should  soon  be  on  the  town  as  a  charge. 
Of  this,  however,  I  was  not  suspicious,  as  our 
situation  in  .life  was  too  favorable  to  admit  of 
a  suspicion  of  that  kind.  This  timidity  of 
of  my  wife,  satan  would  only  have  used  to  try 
my  mind.  The  solicitations  of  my  wife  was 
truly  affecting,  but  I  left  her  without  making 
her  any  reply. 

As  I  left  my  house  I  shed  many  tears, 
and  though  I  did  not  consider  my  condi- 
tion any  way  bordering  upon  my  wife's 
prediction,  yet  my  heart  was  ready  to  learn 
instruction  from  adversity.     But  as  I  pro- 


102 

ceeded  on  my  way,  I  was  not  willing  to  con- 
sent in  my  mind  that  what  had  taken  place 
should  answer  as  a  witness,  that  it  was  not 
my  duty  to  travel  and  preach.  A  question 
arose  in  my  mind  whether  my  misfortunes 
should  be  received  by  me  as  a  particular 
providence  of  God  in  answer  to  my  prayers, 
or  whether  I  should  consider  my  disappoint- 
ment as  luck  and  chance,  and  as  one  with  the 
misfortunes  of  all  men.  After  1  had  proceed- 
ed on  my  journey  several  miles  in  great  con- 
sternation of  soul,  weeping  like  a  child  as  I 
went  ;  all  of  a  sudden  I  recollected  myself, 
and  the  consoling  power  of  faith  filled  my 
mind  to  that  degree,  that  I  was  surprised  at 
myself.  Why,  said  I  to  myself,  is  all  this 
confusion  and  consternation  of  soul!  If  it  is 
the  will  of  God  that  I  should  preach,  no  one 
can  be  more  willing  to  learn  duty  than  I,  and 
do  it  too — Lord  said  I,  if  this  is  to  teach  me 
duty,  well,  confound  me,  strip  me  of  every 
thing  I  possess  ;  and  if  thou  hast  not  called 
me,  hedge  up  my  way  that  I  may  not  "use 
the  tongue  like  the  false  Prophets,  and  say, 
be  saith,"  when  the  Lord  has  not  spoken  by 
me.  Thought  I,  why  am  I  left  to  doubt  as 
to  duty  ?  Is  not  God  the  same  to  day,  yester- 
day and  forever  ?  aws  not  the  Lord,  the  God 
of  Abraham,  Isaac  and  Jacob?  Was  the  Lord 
not  Daniel's  God  ?  Did  not  the  Lord  answer 
all  these  Holy  men,  and  will  not  the  Lord 
hear  his  saints  to  day  as  well  as  in  days  past  ? 
Surely  the  Lord  is  the  same  that  he  ever  was^ 


103 

said  I,  I  will  call  upon  the  Lord  and  he  will 
answer  me.  Thought  I  to  myself,  I  will  go 
to  this  appointment,  and  I  will  speak  what 
the  Lord  says  speak,  and  I  will  make  no  oth- 
er appointment  until  the  Lord  shall  decide 
every  question  in  my  mind,  whether  it  is  my 
duty  or  not  to  follow  the  leadings  of  my 
mind,  and  speak  in  public  as  I  have  done. — 
When  I  had  made  those  conclusions  in  my 
mind,  which  seemed  to  be  formed  in  the 
power  of  faith,  the  language  of  the  Spirit 
seemed  to  be,  "  I  will  answer  whatsoever  is 
asked  in  faith,  and  I  will  shew  thee  by  the 
vision  of  the  night ;  only  ask  believing." — ■ 
Lord,  said  I,  show  me  if  I  am  to  give  wp  do- 
mestic enjoyment,  and  measureably  be  se- 
cluded from  my  family  for  the  sake  of  the 
gospel.  Being  firmly  fixed  on  knowing  and 
learning  duty  from  the  Lord  ;  in  confidence 
I  proceeded  on  my  journey,  but  did  not  reach 
my  lodging  until  late  at  night.  The  follow- 
ing morning  brought  to  my  recollection  the 
following  vision.  I  dreamed  that  I  was  at 
home,  standing  in  my  door-yard,  where  I  dis- 
covered a  cloud  gather  as  from  a  mist  and  o- 
vershadow  the  house.  When  the  cloud  was 
made,  it  formed  a  pillar  over  the  door,  exten- 
dingfrom  one  corner  of  the  house  to  the  other, 
and  settled  towards  the  ground  ;  but  as  it  set- 
tled, it  became  more  and  more  condensed, 
and  in  the  end  became  a  permanent  stone- 
wall— resting  upon  the  ground  in  such  a 
manner  as  to  cover  up  the  door  of  the  house?: 


104 

and  hide  all  the  windows,  so  that  to  an  ap- 
pearance, I  must  be  excluded  from  my  fam- 
ily. I  thought  at  first,  that  I  did  not  believe 
in  decrees,  nor  that  I  should  be  totally  sepa- 
rated from  my  family,  so  I  threw  myself  a- 
gainst  the  wall,  as  J  thought,  and  the  wall 
gave  way  so  easy,  that  I  broke  through  into 
the  house  without  any  difficulty.  My  im- 
pressions were  in  my  dream,  to  learn  duty  and 
do  it. 

*  I  learned  from  this  dream,  that  which  con- 
sequently must  be  the  lot  of  every  minister, 
who  feels  a  duty  to  travel  and  preach.  In  a 
more  or  less  degree  they  must  be  secluded 
from  the  domestic  concerns  of  life.  From 
this  vision  I  thought  that  it  was  my  duty,  to 
tarrv  at  home  no  more  nor  no  less  for  what 
had  happened  to  me,  as  to  my  temporal  con- 
cerns. Though  the  wall  was  apparently  sol- 
id, it  was  in  my  power  to  pass  it,  so  the  re- 
quirements of  God  are  not  arbitrary  to  des- 
troy the  free-will  of  the  creature.  One  who 
is  called  to  preach  the  Gospel,  may  resist  that 
duty,  as  well  as  he  may  neglect  the  more 
common  christian  duties  of  life  ;  and  nothing 
strange,  that  the  ministers  of  God  in  viewing 
the  importance  of  their  station,  when  hav- 
ing a  sight  of  their  creatnrely-ability,  should 
shrink,  especially  if  faith  is  not  in  immediate 
exercise.  For  every  true  minister  of  God, 
whatever  may  be  the  noble  utterance — or 
whatever  may  be  his  worldly  qualifications, 
views  himself  wholly  inadequate  to  the  work 


105 

of  the  gospel  ministry,  without  the  immediate 
inspiration  and  help  of  God — therefore,  how 
careful  ought  they  ever  to  be,  to  know  duty, 
and  do  it.  "  For  the  priest's  lips  should  keep 
knowledge  and  they  should  seek  the  law  at 
his  mouth,  for  he  is  the  messenger  of  the 
Lord  of  hosts,"  (Mai.  2,  7.)  and  for  this,  if 
any  man  lack  wisdom,  "let  him  ask  of  God, 
that  giveth  to  all  men  liberally,  and  upbraid- 
eth  not ;  and  it  shall  be  given  him"  but  let  not 
any  one  seek  men's  wisdom  to  qualify  them 
for  a  Gospel  minister. 


CHAP.  VI. 

Some  trials  of  mind  preceding  the  first  public  testimony 
against  the  ordinances. — By  the  severe  treatment  of  some 
who  had  ought  to  be  friends,  and  by  many  doubts  and  fears 
peculiar  to  a  singular  course  in  religion,  driven  at  last  to 
distrust  every  witness  hitherto  known. — All  doubts  as  to 
the  truth  dispelled  by  the  revelation  of  God's  power  at 
noon-day. 

As  my  days  increased,  my  desires  were 
increased  for  a  deeper  knowledge  of  God — 
my  convictions  of  mind,  were  deep  and  pun- 
gent, and  the  truth  was  all  1  desired  to  know. 
There  was  not  one  minute  in  twenty-four 
hours,  (unless  I  was  asleep,)  but  what  my 
mind  was  engaged  in  strong  desires  to  obtain 
a  freedom  from  sin,  and  an  establishment  in 
the  truth  which  would  leave  my  mind  with- 


106 

out  a  cloud  or  doubt.  I  frequently  came  in, 
late  at  evening,  having  been  engaged  in  se- 
cret prayer  to  God,  when  my  family  suppos- 
ed me  to  be  speuding  the  evening  at  some 
neighbours  house. 

As  to  the  ordinances,  (so  called)  the  more 
I  searched  the  scriptures,  the  more  I  was  sat- 
isfied that  baptism  of  water,  and  the  commu- 
nion of  bread  and  wine  were  nothing  bind- 
ing on  christians  nor  ordinances  enjoined  by 
Christ.  Besides  being  measureably  satisfied 
by  reading  the  scriptures,  there  was  some- 
thing within  which  render  such  ceremonies 
awful  and  tasteless.  Though  I  had  proposed 
in  my  mind  to  shun  the  sacrament  as  often 
as  possible,  from  the  indifference  which  had 
appeared  to  me  of  it,  from  the  first,  but  more 
especially  from  what  I  had  seen  and  felt  now 
a  few  months  past ;  my  mind  would  no  long- 
er permit  me  to  act  indifferently  in  the  mat- 
ter without  my  feeling  awfully  condemned. 

Hitherto  I  had  not  told  any  person  my 
feeling  in  full,  relative  to  communion  or  bap- 
tism, save  when  I  preached  I  contended 
for  that  baptism  and  communion  which  is 
Spiritual,  and  that  without  saying  any  thing 
about  the  outward  ceremony.  In  private 
conversation  I  had  frequently  contended  that 
the  supposed  ordinances  ought  not  to  divide 
the  children  of  God  one  from  the  other:  I 
had  also  said  I  could  fellowship  christians 
though  they  were  baptised  in  any  way,  or 
that  I  could  receive  them  without  baptism  at 


107 

all ;  and  that  I  would  not  be  instrumental  in 
building  societies  on  any  principle  less  liber- 
al, but  the  time  had  now  come  when  I  began 
to  feel  constrained  to  breathe  out  the  senti- 
ments of  my  mind  in  full :  My  Wife  was  the 
first  person  to  whom  I  ventured  to  tell  plain- 
ly that  I  did  not  believe  in  the  sacrament  of 
baptism,  bread  and  wine  ;  but  for  this  I  only 
received  her  disapprobation,  with  a  chide  for 
having  dared  to  dispute  the  gospel-ordinan- 
ces, as  she  was  pleased  to  call  them  ;  she  al- 
so manifested  her  surprise  at  my  supposed 
delusion,and  charged  me  with  pretending  to 
be  more  wise  than  all  the  christian  denomi- 
nations which  had  lived  since  the  days  of  the 
apostles.  As  she  was  established  in  the  sa- 
cramental notion  by  prepossession  of  mind, 
no  arguments  that  I  could  use,  however 
scriptural  they  were,  could  effect  to  ex- 
cuse my  new  doctrine,  or  give  my  notion  a. 
show  of  reason.  She  had,  as  she  supposed,, 
the  scripture  on  her  side,  with  that  she  plead 
that  tradition  was  on  her  part,  as  chris- 
tians in  all  ages  had  manifested  the  greatest 
attachment  to  the  said  customs.  As  to  the 
scriptures  showing  a  sufficient  proof  in  favor 
of  the  ordinances,  this  I  doubted  :  but  all  de- 
nominations believed  in  the  sacraments,  I  did 
not  dispute,  I  knew  of  none  but  what  did  :  so 
that  I  could  plead  no  tradition  on  my  part. 
As  to  Friends  (called  Quakers)  I  knew  noth- 
ing of  them,  therefore  I  ascribed  my  feeling* 
and  leadings  of  mind  as  peculiar  to  myself,. 


108 

and  could  find  no  comfort  but  in  following 
the  lead  of  my  mind,  and  that  in  contrariety 
to  all  with  whom  I  was  acquainted. 

The  disapprobation  manifested  by  my  wife 
was  but  a  trifle,  when  compared  with  the  op- 
position which  1  had  reason  to  expect  from  the 
church,  with  which  I  was  connected.  What 
will  be  said,  thought  I,  if  I  bear  a  testimony 
against  that  which  is  called  the  Holy  Sacra- 
ment ? — things  in  high  estimation  among 
all  denominations  with  whom  I  am  acquaint- 
ed. The  language  of  my  heart  was  day  by 
day,  Lord  what  doe3  all  this  mean  ?  Why  is 
it,  that  my  mind  is  led  so  differently  from  all 
my  brethren  ?  If  I  attempt  to  use  the  sacra- 
ment, my  heart  smites  me,  as  if  I  had  bowed 
down  to  an  idol.  If  I  absent  myself  from  the 
communion,  I  offend  those  whom  I  tenderly 
regard.  And  I  not  only  offend,  and  am  of- 
fended in  this,  but  all  the  modes  and  forms  in 
which  they  live,  in  them  I  died.  What  can 
be  the  cause  of  all  this  singularity — singular, 
not  only  to  others,  but  singular  to  myself. — 
Said  I,  can  this  be  tradition  !  no — Has  any 
one  taught  me  in  this  way?  no— I  have  nev- 
er known  any  person  who  believed  as  mv 
mind  is  now  led.  Why  was  it,  that  my  mind 
did  not  in  the  first  use  of  the  ordinances,  re- 
alize a  divine  approbation  as  well  as  others 
who  pretend  To  be  much  fa.vored  thereby. 
Surely  mv  soul  was  sincere  in  submitting  to 

*  »  o 

the  ordinances,  as  well  as  others — but  death 
began  at  first,  and  nothing  but  death  have  I 


109 

found  in  every  instance  of  submission — what 
fears,  doubts,  and  anguish  of  Spirit  hath  my 
soul  been  thrown  into,  on  account  of  this  ? 
yea  :  but  for  the  Spirit  of  God  bearing  wit- 
ness with  my  Spirit  that  there  was  a  divine 
reality  in  religion, — months  since  I  had  fall- 
en into  deism,  or  had  yielded  to  infidelity. 
But  that  God,  of  whom  it  is  said,Ae  "will  not 
suffer  you  to  be  tempted,  above  that  ye  are  able ; 
but  will  with  the  temptation,  also  make  aivay 
to  escape,  that  ye  may  be  able  to  bear  it ;"  he 
appeared  for  my  relief,  and  with  a  dry  mullen 
stalk  he  encircled  all  things,  and  by  his 
Spirit  the  earth  was  filled  with  his  glory,  and 
the  heavens  were  garnished  by  his  power — 
then  I  was  clothed  in  my  right  mind ;  and 
when  the  Lord  by  his  spirit,  as  I  thought,  en- 
lightened me  to  see  a  distinction  between  a 
ceremonial  religion,  and  that  religion  which 
is  inwardly  in  power  and  in  Spirit,  so  that  I 
saw  a  whole  and  a  complete  way  of  life  and 
salvation  by  faith  in  Christ  without  the  beg- 
garly elements  of  the  world.  It  was  then  I 
thought  to  receive,  and  view  the  ordinances 
with  indifference  ;  but  how  is  this  ?  these 
things  which  I  thought  to  treat  indifferently 
shew  themselves  as  things  of  a  serious  nature 
as  they  are  productive  of  a  most  pernicious 
effect.  How  can  I  treat  that  with  indiffer- 
ence which  is  the  cause  of  so  much  bitter- 
ness among  christians.  But,  be  that  as  it 
may,  how  can  I  sing  with  a  heavy  heart,  (that 
is)  how  can  I  act  a  believer's  part  with  those 

K 


110 

things,  in  which  I  do  not  believe — things 
which  are  like  ice  to  my  bosom  ?  But  ad- 
mitting all  this  to  be,  is  there  a  possibility  of 
Stirling  the  leadings  of  my  mind  which  so  ur- 
ges me  to  bear  a  testimony  against  those 
modes  and  forms  so  much  beloved,  without 
bringing  death  and  darkness  to  my  mind  ? — 
Is  there  not  some  selfish  motives  at  the  bot- 
tom of  all  this  ?  Do  I  expect  to  be  thought 
wise  ?  no.  Do  I  expect  to  become  more 
popular  ?  no.  Shall  I  find  more  friends  and 
more  wealth  and  worldly  advantages  ?  no — 
on  the  contrary  of  ail  this,  I  shall  more  prob- 
ably be  thought  enthusiastic  and  factious — 
unpopular  and  credulous — my  brethren  will 
forsake  me,  and  my  friends  will  become  my 
foes ;  and  so  far  shall  I  be  from  finding  my 
worldly  privileges  enlarged,  I  may  be  cut  off 
from  the  church  in  which  I  now  stand — dis- 
iellowshipped  by  them  and  all  others — there 
is  no  prospect  in  my  mind  of  any  thing  as 
an  equivalent  for  one  in  a  hundred  of  the  in- 
conveniences which  I  foresee  may  arise. — 
Surely  I  thought,  my  worldly  purposes  might 
be  much  better  secured  to  follow  the  multi- 
tude ;  but  yet  my  desire  was  that  the  will  of 
the  Lord  might  be  done  if  I  was  disgraced  ; 
therefore  when  several  weeks  had  been  spent 
in  seriously  enquiring  for  duty,  whether  it 
were  his  will  that  I  should  hold  my  peace 
and  follow  the  multitude,  I  besought  the  Lord 
that  he  would  counsel  me,  upon  my  pillow, 
and  received  the  following  as  instruction, 


Ill 

I  thought  in  the  vision  of  the  night  that  I 
was  travelling  in  a  very  broad  road,  in  com- 
pany with  a  number  of  persons.  When  we 
had  travelled  some  time  together,  we  came 
to  a  place,  as  I  thought,  where  a  narrow  way 
led  off  from  the  road  in  which  we  were  trav- 
elling. Mv  mind  was  to  travel  the  narrow 
path,  but  I  yielded  to  the  solicitations  of  the 
company,  and  travelled  the  broad  road.  I  had 
not  travelled  far  before  I  discovered  that  the 
way  in  which  we  were  travelling,  gradually 
left  the  direction  which  I  had  ought  to 
pursue  ;  therefore  I  quit  the  company  with 
which  I  was  travelling,  and  as  I  thought, 
went  back  and  pursued  the  narrow  path,  and 
was  soon  convinced  that  the  broad  way 
was  not  the  right  way  ;  for  I  discovered  at  a 
distance  as  I  thought,  that  the  broad  road  led 
over  an  awful  precipice,  so  that  they  who 
travelled  that  way,  must  perish  if  they  did 
not  turn  back  to  the  narrow  path. 

If  I  might  understand  any  thing  from  this 
vision,  I  thought  it  was,  that  my  way  was  a 
narrow  one,  and  that  no  good  would  ulti- 
mately grow  to  me,  if  I  followed  the  multi- 
tude in  a  broad  way.  This  interpretation 
perfectly  corresponded  with  the  restrictions 
of  my  mind,  and  I  felt  resolved,  (the  Lord 
assisting  me)  to  do  whatsoever  the  Lord 
should  say  do.  Several  weeks  had  passed  in 
weighing  the  matter,when  I  became  resolved 
to  bear  my  testimony  to  the  truth  by  speak- 
ing against  the  outward  sacraments  in  Bread, 


112 

Wine,  and  Water-baptism  ;  and  by  contend- 
ing for  that  baptism  and  communion  which  is 
inward  and  Spiritual,  as  being  the  only  and 
proper  gospel  baptism  and  communion.  For 
some  days  I  had  Spiritual  enjoyment,  only 
when  I  thought  of  yielding  to  a  duty  so  op- 
posite to  every  thing  but  the  Spirit  within 
me. 

One  1st  day,  as  I  was  on  my  way  to  meet 
with  my  Free-will  Baptist  brethren,  it  seem- 
ed to  rest  on  my  mind  that  this  was  the  time 
for  me  to  leave  my  testimony,  and  accor- 
dingly I  committed  myself  to  the  Lord,  beg- 
ging that  if  it  was  his  will,  that  I  should  speak, 
that  he  would  open  the  way,  by  shutting  up 
the  mouths  of  other  public  preachers,  (if  any 
should  be  there)  and  that  he  would  stand  by 
me  in  my  singular  undertaking.  When  I 
came  to  the  place  of  public  worship  I  found 
a  speaker  there,  who,  it  was  expected  would 
preach — this  gave  additional  weight  to  my 
cross ;  as  I  knew  him  to  be  much  attached 
to  the  ordinances,  he  being  the  very  man 
who  had  the  pastoral  care  of  the  church,  and 
one  that  had  warmly  opposed  me  some 
months  since  in  conference,  about  receiving 
sprinkled  members. 

When  we  had  set  down,  an  unusual 
time  was  spent  in  silence,  for  as  it  was  his  ap- 
pointment to  preach,  I  was  resolved  to  let 
him  preach,  if  it  was  so  to  be  ;  but  after 
waiting  sometime  he  signified  to  me  that  he 
wished  me  to  preach.     I  asked  him  if  he  did 


113 

not  feel  something  on  his  own  mind  to  say, 
and  he  answered  in  the  negative.  Feeling 
that  my  way  was  opened,  after  a  short  si- 
lence, I  arose  and  spoke  from  that  saying  of 
the  Apostle  Paul  to  the  Corinthians,  "And 
unto  the  Jews  1  became  as  a  Jew.  that  1 
might  gain  the  Jews  ;  to  them  that  are  under 
the  law,  as  under  the  law,  that  I  might  gain, 
them  that  are  under  the  law.  To  them  that 
are  without  law,  as  without  law  (being  not 
without  law  to  God,  but  under  the  law  of 
Christ,)  that  I  might  gain  them  that  are  with- 
out law.  To  the  weak  become  I  as  weak, 
that  I  might  gain  the  weak:  I  am  made  all 
things  to  all  men,  that  I  might  by  all  means 
save  some."  1  Cor.  ix,  20,  21,  22. 

The  subject  matter  couched  in  the  above 
scripture,  is,  that  the  Apostle  Paul,  became 
"all  things  to  all  men."  I  therefore  labored  to 
show  the  reason  why  the  Apostle  was  so  con- 
descending, and  urged  that  it  was  not  in  con- 
sequence of  any  saving  grace,  which  the  Jewa 
supposed  there  to  be  in  the  ceremonial  law, 
that  the  Apostle  condescended  as  a  Jew  ;  nor 
would  he  reject  the  Gentiles  because  the  Gen- 
tiles had  not  the  ceremonial  law,  I  labored  to 
show  that  the  gospel  was  in  no  manner  con- 
nected1 with  a  ceremonial  religion,  as  in 
will- worship,  and  that  the  Apostle  only  acted 
in  conformity  to  the  weakness  of  some,  and 
according  to  the  prejudice  of  others.  I  urg- 
ed that  the  condescension  of  the  Apostle 
Paul,  or  any  other  Apostle,  to  the  sacraments 
k2 


114 

(so  called)  did  not  amount  to  a  christian  ex- 
ample to  he  protected  now  in  the  Gentile 
church  ;  that  is,  these  things  were  mentioned 
in  the  scriptures  as  facts  which  took  place, 
in  that  day  and  time  of  ceremonial  traditioa 
and  weakness,  but  that  there  was  nothing  of 
a  command  in  the  scriptures  of  truth,  that 
went  to  enjoin  what  was  commonly  called 
baptism  and  communion. 

I  spake  of  the  necessity  of  distinguishing 
the  difference  there  was  between  a  simple 
relation  and  a  command,  and  spake  of  the 
bitterness  and  jealousies  which  the  brethren 
in  the  different  orders  of  people  maintained 
one  against  the  other,  about  the  use  and  priv- 
ilege of  the  sacraments.  I  labored  to  show, 
that  that  baptism  and  communion  which  is 
inward  and  Spiritual,  was  the  only  proper 
christian-baptism  and  supper  of  the  Lord. 

I  contended  that  the  Apostle  Paul,  though 
he  baptised  some,  he  purified  himself,  and  cir- 
cumcised too  ;  and  that  I  was  as  ready  to  do 
one  of  these  ceremonies  as  the  other,  and 
did  I  not  consider  that  the  Apostle's  becom- 
ing all  to  all  was  only  in  conformity  to  the 
prejudices  of  that  age,  1  should  be  ready  to 
practice  many  things  done  by  the  Apostles 
as  well  as  baptism  ;  but,  said  I,  in  a  day  and 
time  so  much  characterising  the  Spirit  of  Co- 
rinthian brethren,  who  said,  "  I  am  of  Paul, 
and  I  of  Apollos,  and  I  of  Cephas,  and  I  of 
Christ,"  I  frankly  declare  in  the  language  of 
the  Apostle  Paul,  '"  Christ  sent  me  not  to 
baptise,  but  to  preach  the  Gospel." 


1  LO 


The  arguments  used  in  that  testimony  I 
shall  not  here  insert,  as  points  contended  for, 
may  be  fully  understood  at  full  length  in  my 
Plea. 

My  discourse  was  a  new  doctrine  to  the 
people,general!y;  and  I  suppose  abominable 
too,  for  whilst  I  was  speaking,  I  plainly  saw 
an  inscription  on  the  foreheads  of  many  in 
the  congregation  ;  which  inscription,  though 
I  did  not  fully  understand  at  first ;  the  end 
and  the  interpretation  of  the  thing  was  shown, 
"Ye  have  taken  away  my  Gods****and  what 
have  I  more  ?" 

There  were  some  of  my  hearers  who  list- 
ened attentively  to  my  testimony,  and  seem- 
ed not  rash  or  hasty  in  their  judgment,  but 
others  of  the  congregation  were  deeply  dis- 
affected to  what  had  been  said,  insomuch  that 
I  had  not  reached  home  before  I  was  called  to 
an  account  for  my  doctrine,  and  for  pretend- 
ing to  be  more  wise  than  the  apostles,  (as 
they  wrere  pleased  to  call  it,)  this  was  be- 
cause I  had  said  that  Peter  was  a  man 
subject  to  passion,  or  religious  prejudice,  a3 
well  as  christians  of  a  later  time,  and  that, 
that  was  the  reason  why  Peter  commanded 
Cornelius  and  his  household  to  be  baptised; 
to  this  I  only  replied,  that  my  doctrine  was 
according  to  the  gospel,  and  whatever  I  had 
said  concerning  the  apostle  Peter,  or  any  oth- 
er apostle,  I  was  ready  to  prove  it  from  the 
scriptures  of  truth.  But  how  was  my  soul 
grieved  with  the  treatment  with  which  I  next 


lib 


met  with,  from  them  who  were  not  only 
members  in  the  church  with  me,  but  as  it 
were,  they  were  they,  of  my  own  household. 
In  conversation  at  evening,  where  about  the 
first  salutation  to  me,  was,  that  I  had  preach- 
ed false  doctrine  in  my  discourse,  censuring 
the  gospel  ordinances,  (meaning  water  bap- 
tism, and  the  sacrament  in  bread  and  wine;) 
They  made  no  stick,  in  conversation,  at  tel- 
ling me  that  they  had  no  fellowship  for  the 
doctrine  that  I  had  preached,  and  that  what 
I  had  said  was  false,  and  that  I  had  not  the 
Spirit  of  God.  The  conversation  continued 
the  most  part  of  one  hour  in  language  no  ways 
foreign  to  the  introduction.  The  thought 
that  they  were  my  connexions  was  not  half  so 
painful  to  me  as  the  thought  that  we  be- 
longed to  one  society ;  for  if  things  were  as 
they  stated  they  could  have  no  fellowship  for 
me' — they  must  withdraw  from  society  or  I 
must  be  cut  off,  otherwise  church  dignity  and 
order  must  suffer  reproach.  Without  filling 
my  page  with  matter  of  debate,  which  be- 
longs to  my  Plea,  I  only  observe  that  I  offer- 
ed scripture  testimony  to  prove  my  doctrine, 
and  all  did  not  effect  a  satisfaction  in  the 
minds  of  my  opponents,  T  observed  to  them, 
that  if  I  had  preached  a  doctrine  so  incor- 
rigible as  they  represented  mine  to  be;  I  only 
desired  that  I  might  be  tried  by  the  pretend- 
ed discipline  of  the  church,namely  the  Bible  j* 

*  The  Free-will  Baptist  say  that  the  Bible  is  a  sufficient  rule  of  faith 
and  practice,  and  so  reject  all  other  discipline. 


117 

for  I  was  willing  that  my  preaching  should 
be  tried  by  the  scriptures  of  truth  only.  To 
close  the  interview,  I  told  them  that  I  should 
retract  nothing  of  all  that  I  had  preached, 
and  that  to  save  them  further  troubles,  (as 
what  I  had  done  was  public,)  that  which  I 
had  received  of  them  should  answer  for  the  first 
and  second  admonition,  so  they  had  only  to 
bring  the  matter  before  the  church,  and  there 
convince  me  of  error,  by  the  scriptures  ;  but 
they  gave  me  to  understand  that  they  had  no 
notion  of  this ;  and  so  I  bid  them  farewell. 
Nothing  would  have  suited  me  better  than 
to  have  been  tried  by  a  church  meeting  ;  for 
then  I  should  have  had  a  more  public  oppor- 
tunity for  vindicating  the  truth  of  what  I  had 
preached,  though  I  knew  not,  as  yet,  what 
might  be  the  result  of  what  I  had  already 
said.  I  now  viewed  my  situation  to  be  very 
unpleasant,  I  had  forfeited  my  standing  in 
society,  and  truly  felt  doubtful  where  my  sin- 
gular undertaking  might  end  ;  as  to  my  feel- 
ings 1  had  never  heard  of  any  person,  nor  had 
I  ever  seen  one  whose  mind  seemed  to  be 
led  as  mine  was  ;  some  said  that  I  was  a 
Quaker,  but  as  I  have  before  said  I  knew 
nothing  of  that  people,  though  I  had  often 
heard  the  name.  1  now  began  to  inquire  a- 
bout  the  Quaker's  doctrine  ;  and  was  inform- 
that  they  were  a  money-making,  and  a 
wealthy  people,  and  that  they  received  none 
into  society  but  such  as  wrere  wealthy, — that 
they  denied  the  necessity  of  a  conversion — ■ 


113 

denied  the  bible,  and  all  the  gospel-ordin- 
ances, and,  as  to  religion,  I  was  informed  that 
they  would  avoid  all  conversation  respecting 
it.  Had  I  known  the  doctrine  of  the  Friends 
(called  Quakers)  I  should  have  known  that 
this  account  was  as  distant  to  the  sentiment 
of  Friends,  as  it  was  distant  to  the  sentiments 
of  any  other  class  of  people  in  the  world.  As 
to  their  charity,  none  excel  them,  they  have 
their  poor  members  as  well  as  other  denom- 
inations ;  as  to  conversion,  no  people  urge 
the  necessity  more  than  they  ;  and  to  smoth- 
er the  notion  of  self-sufficiency,  no  people 
preach  a  doctrine  half  so  humbling  to  the 
natural  and  proud  disposition  of  the  heart. 
There  is  no  discipline, — no  manners,  more 
crucifying  to  the  "old  man"  than  theirs  ;  and 
no  people  that  seek  the  depths  of  regeneration 
more  than  they.  As  to  the  bible,  they  do  not 
worship  it,  very  true,  yet  they  receive  it  as 
the  Scriptures  of  truth,  and  worship  God  in 
Spirit  as  the  Scriptures  direct,  and  no  disci- 
pline, no  chatechise-books  abound  more  in 
scripture  transcription  than  theirs.  As  to 
their  religion,  they  are  not  ashamed  of  it, 
therefore  it  is  first  to  be  seen  outwardly  in 
plain  dress,  in  plain  speech  and  easy  man- 
ners. They  are  ready  also  to  show  that 
which  is  inwardly  by  giving  a  reason  for  the 
hope  that  is  within  them,  to  all  serious  in- 
quiries after  truth,  but  they  are  not  wil- 
lino;  to  ens;ao;e  in  disputes  which  too  fre- 
quently  rise  among  christians,  to   no   profit 


119 

Perhaps  there  is  no  doctrine  more  vilified 
and  less  understood  by  the  world  at  large, 
than  the  doctrine  of  Quakers,  therefore  what 
I  was  informed  of  that  people,  was  enough 
to  satisfy  my  mind  without  further  inquiry. 

I  had  now  no  reason  to  believe  that  there 
was  any  people  or  individuals  who  believed 
as  I  did  :  I  viewed  myself  as  a  speckled  bird 
among  all  about  me,  but  particularly  so  a- 
mong  my  brethren  in  the  society,  to  which  I 
belonged.  Though  I  disbelieved  in  what 
others  called  the  gospel-ordinances,  as  the 
Quakers  did,  yet  I  esteemed  no  man  less  for 
his  poverty — I  advocated  strongly  that  men 
u  must  be  born  again" — I  believed  in  the  bi- 
hle,  and  was  willing  to  converse  on  matters 
of  religion,  so  I  was  far  from  being  a  Qua- 
ker as  I  supposed. — I  was  soon  made  sensi- 
ble that  I  must  quit  society,  or  renounce  my 
sentiment,  but  the  latter  was  impossible — 
the  former  was  a  thought  which  I  had  not 
yet  indulged. 

My  mind  was  much  perplexed  now,  to 
know  what  to  do ;  though  I  had  enjoyed  the 
sweet  presence  of  God  in  the  singular  part  I 
had  undertaken,  now  finding  my  path  so  bois- 
terous, like  Feter,  I  began  to  sink.  Many  of 
my  brethren  did  not  feel  willing  to  give  up 
their  christian  attachment  and  disfellowship 
me  for  any  thing  that  I  had  hitherto  done  : 
but  others  seemed  disposed  to  hurt  my  influ- 
ence as  much  as  possible,  and  strove  to  hin- 
der my  public  improvements  by  a  chain  of 


120 

appointments,  so  schemed,  as  to  fill  the  time 
themselves,  as  much  as  possible.  Finding 
my  mind  indifferently  inclined,  and  more  or 
less  affected  by  this  treatment,  I  spent  my 
time  in  preaching  more  abroad  ;  but  occa- 
sionally attended  meetings  with  my  brethren 
as  I  felt  liberty  of  the  Spirit,  so  to  do;  but  it 
was  a  trying  spell  with  me.  The  part  I  had 
acted  exposed  me  to  the  cool  reception  and 
jealousy  of  my  public  brethren  but  I  had  the 
satisfaction  of  announcing  to  them,that  I  had 
not  preached  down  any  thing,  that  I  had 
preached  up ;  for  I  had  never  preached  or- 
dinances of  any  kind,  because  the  Spirit  had 
never  taught  me  so  to  do. 

I  had  now  been  about  two  years  in  search 
of  truth, and  having  made  my  appearance  in 
behalf  of  my  convincement,  I  shall  now  relate 
the  baptisms,  trials  and  siftings  of  my  mind 
for  about  two  years  more  ;  to  the  time  when 
I  left  society,  and  when  for  the  first  time  a- 
gain  I  bore  an  unshaken  and  confiden- 
tial testimony  to  the  doctrine  couched  in  my 
Plea. 

As  I  proceeded  in  my  duty,  new  conflicts 
arose  in  my  mind,  which  seemed  to  try  every 
place  of  feeling.  For  my  belief  I  was  ac- 
counted an  enthusiast,  and  for  my  way  I  was 
only  charged  with  madness  ;  and  more,  and 
worse  than  all,  my  wife  beset  me  hard  to  de- 
sert my  new  notion,  on  the  grounds  that  she 
believed  me  to  be  in  an  error.  The  way  in 
which  I  was  intent  often  afforded  matter  for 


121 

our  first  conversation  in  the  morning,  and  the 
last  in  the  evening,  and  our  pillow  not  un- 
frequently  witnessed  the  tears  that  was  shed, 
when  much  time  was  spent  in  conversation 
and  arguments  proved  unavailing.  From  the 
gloomy  aspects  which  appeared  without,  and 
the  warnings  and  solicitations  from  her  that 
occupied,  not  only  in  my  own  house  but  in 
my  heart,  I  sometimes  found  all  within  me 
sensibly  touched.  A  little  time  had  passed 
when  I  became  so  straitened  I  was  resolved 
to  protest  no  more  publicly  against  the  out- 
ward ordinances,  or  any  thing  else  that  might 
come  in  contact  with  my  feelings,  but  peace- 
ably conform  to  all  the  traditions  of  the 
church,  until  the  Lord  should  add  incontes- 
tible  proofs  of  his  disapprobation  above  all 
that  he  had  hitherto  done. 

Soon  after  this,  my  mind  was  strongly  im- 
pressed with  the  thought,  that  it  was  my  du- 
ty to  leave  society  ;  and  that  this  was  the  in- 
terpretation of  that  part  of  my  vision  which 
related  to  leaving  a  company,  as  related  in 
my  second  dream.  Here  the  false  interpre- 
tation which  I  had  entertained  of  my  dream, 
subsided,  and  instead  of  backsliding  I  had 
other  things  to  expect.  If  I  attempted  to 
transgress  the  rules  of  the  church  I  had  rea- 
son to  expect  difficulty,  as  I  knew  that  they 
would  not  willingly  dismiss  any  from  the 
church,  unless  it  was  to  join  some  other  so- 
ciety ;  and  this  I  could  not  do,  because  there 


122 

was  no  denomination  in  the  circle  of  my 
knowledge,  who  believed  as  I  did. 

The  morel  thought  of  leaving  society,  the 
more  I  felt  convicted  of  the  just  interpreta- 
tion of  my  dream  ;  but  to  leave  society  was 
a  work  which  I  knew  not  where  to  commence, 
and  indeed  I  knew  not  how  to  abide,  for  all 
the  customs  of  the  church  was  completely  in 
aversion  to  my  mind.  What  they  called  gos- 
pel ordinances,  sacraments,  &c,  I  called 
u  beggarly-elements,"  and  "rudiment  of  the 
world."  What  they  called  church-order,  I 
called  church  confusion.  What  was  life  to 
them  was  death  to  me.  Besides  all  this,  it 
was  now  impossible  for  me  to  feel  that  un- 
ion, and  use  that  liberty  in  the  church  which 
I  had  once.  1  knew  that  there  was  some  in 
society  who  were  my  enemies,  and  what  was 
more,  they  had  represented  my  doctrine  in 
such  a  point  of  light,  that  they  had  before 
now  ought  to  have  made  it  a  matter  of  church 
deal.  So  long  as  things  continued  as  they 
were,  it  was  impossible  for  me  to  act  as  if  all 
was  well.  O  the  feelings  of  my  heart,  when 
I  came  to  the  place  of  worship  !  no  sooner 
than  I  had  seated  myself,  all  my  past  experi- 
ence, the  situation  of  the  church,  with  all  the 
trials  incident  to  my  situation  would  come 
up  before  me  like  clouds — my  heart  seemed 
heavier  than  a  stone,  so  that  I  was  bent  down 
in  silence  during  the  whole  meeting;  and  it 
often  seemed  as  if  I  could  hardly  rise  from 
my  seat  to  leave  the  house.    Many  times  if  I 


123 

attempted  to  speak  in  meeting,  it  seemed  as 
if  my  words  recoiled  like  stones  thrown  a- 
gainst  a  wall,  so  that  I  was  constrained  to  sit 
down.  These  feelings  being  often  upon  me 
I  sometimes  declined  meeting,  and  then  ma- 
ny of  my  brethren  were  grieved  ;  sol  realiz- 
ed myself,  as  it  were,  where  two  seas  met — 
for  I  lamented  the  absence  of  some  whom  I 
tenderly  loved,  or frequenly  realized  an  awful 
prison  to  my  mind  if  I  assembled.  I  feared  if 
I  left  society  my  best  friends  would  become 
my  enemies,  or  follow  me  but  at  a  distance. 
Such  was  the  exercise  of  my  mind,  that  I  did 
not  pretend  to  unbosom  my  feelings  to  but 
few  of  my  most  confidential  friends,  fearing 
they  would  not  bear  it;  for  I  had  only  once 
manifested  my  mind  concerning  the  sacra- 
ments and  my  mind  still  felt  the  most  aggra- 
vating wound  which  I  received  of  my  breth- 
ren for  so  doing. 

I  might  here  stop  to  mention  many  partic- 
ular trials  which  I  was  called  to  pass  through 
within  one  year  after  I  publicly  manifested 
my  belief ;  but  for  brevity's  sake,  I  shall  on- 
ly record  one  particular  exercise,  which  will 
never  be  forgotten  by  me,  as  it  served  much 
to  my  convincement. 

About  three  months  after  I  had  borne  my 
first  testimony  whilst  under  many  trials  pecu- 
liar  to  my  tried  situation,  I  was  left  to  pass 
through  the  most  trying  scenes  that  I  had  ev- 
er hitherto  experienced  ;  but  my  "  weeping" 
was  "  but  for  a  night,"  and  my  "joy"  came 


124 

"in  the  morning"  For  a  few  days  corroding 
fears  revived  in  my  mind,  that  I  might  still  be 
wrong.  From  doubts  I  was  led  to  complain 
of  my  lot,  I  began  a  kind  of  reasoning  in  my 
mind,  but  reasoned  against  myself — I  coun- 
ted over  the  many  trials  which  I  had  passed 
through  5  and  as  I  counted  I  beheld  every 
thing  upon  the  darkest  side,  without  being  a- 
ble  to  come  to  the  most  distant  prospect  of 
reaching  beyond  a  gloomy  aspect.  Thought 
I,  for  two  years  or  more,  I  have  incessantly 
been  tried  in  my  mind  about  religion,  and  it 
seems  that  every  man's  hand,  that  is,  my 
mind  in  matters  of  religion  is  different  from 
any  other,  for  ought  I  know :  I  have  declar- 
ed things  invalid  which  are  accounted  sacred 
in  religion,  to  most  denominations.  Why, 
and  how  is  this  ?  Here  my  mind  began  to 
search  for  my  best  reasons,  why  things  were 
so  :  lstly,  why  I  had  rejected  the  use  of  the 
sacraments  was  because  they  were  attended 
with  nothing  but  darkness  and  death  to  my 
soul.  2dly,  I  had  understood  from  the  scrip- 
tures that  such  ceremonies  belonged  not  to 
Christ's  church.  Here  I  could  not  consent 
that  my  feeling  first  amounted  to  a  dispute  as 
to  the  propriety  of  the  sacraments,  and  that 
so  my  mind  was  first  led  to  read  the  scrip- 
tures to  justify  my  feelings,  for  my  first  in- 
ducement to  read  scripture  for  myself,  took 
place  when  reading  to  support  (not  to  con- 
fute) the  notion  of  a  millenium  day:  finding 
that  I  had  been  deceived  in  that,  I  had  there- 


125 

by  been  induced  to  read  for  the  truth  of  sa- 
craments. Though  I  could  not  accuse  my- 
self of  having  first  searched  the  scriptures  to 
collate  with  my  feelings,  yet  in  the  present 
disposition  of  my  mind,  1  was  ready  to  reck- 
on myself  wrong,  because  the  multitude  was 
against  me — I  was  ready  to  distrust  my  own 
feelings,  because  of  the  deceitfulness  of  the 
human  heart.  As  to  the  scripture,  I  had  been 
before  convinced  of  the  fallacy  of  men's  judg- 
ment thereupon.*  So  I  was  now  ready  ato  sns- 
pect  my  own  judgment  and  to  distrust  such 
parts  of  my  confirmation,  as  seemed  to  be 
acquired  by  scriptural  views.  Here,  thought 
I,  I  may  be  wrong — my  heart  is  deceitful 
and  my  judgment  treacherous,  even  to  the 
truth.  What  shall  I  do  now  ?  Whatever  my 
convincement  may  hare  been  heretofore, 
perhaps  like  other  religious  bigots,  I  may  be 
orthodox  in  my  own  eyes,  when  reason  shows 
they  must  be  wrong.  O  the  duplicity  there 
is  in  the  world !  and  who  am  I  but  one  a- 
mongst  those  pretenders  to  the  truth  of  reli- 
gion, who  have  trusted  too  much  to  the  lead- 
ings of  their  own  Spirit,  or  felt  themselves 
confirmed  by  the  study  of  a  dark  and  intri- 
cate volume,  which  neither  they  nor  I  am  a- 
ble  to  understand  r — Here  it  seemed  as  if  all 
my  evidences  as  to  the  truth  of  my  religion 
fled,  and  whatever  had  appeared  to  me  as  a 
witness  heretofore,  was  no  witness  now.  I 
believed  in  God — that  he  was.  and  that  he 

*  See  Convinceajenf,  Chap.  4th,  p.  GS. 

l2 


126 

was  a  re  warder  of  them  that  diligently  sought 
him  ;  therefore  my  desire  was,  that  he  would 
do  something  more  for  me  to  confirm  my 
mind,  than  whatever  had  yet  been  done. — 
Though  the  Lord  had  been  good  to  me  in  the 
vision  of  the  night,  I  feared  (as  I  was  tempt- 
ed then)  that  I  was  but  a  filthy  dreamer  ;  so 
no  visionary  views  could  answer  me  now7 — 
and  to  read  scripture  was  out  of  the  question. 
I  prayed  much  in  secret,  and  my  constant 
desire  was,  that  the  Lord  would  show  me  the 
truth,  and  that  too,  by  a  sign  at  noon-day. — 
Sometimes  I  feared  that  I  was  tempting  God 
by  asking  him  for  a  greater  witness  than  I 
had  already  had.  Sometimes  it  was  whis- 
pered in  my  mind,  that  my  witness  was  r- 
nough  and  that  I  had  not  ought  to  ask  a  great- 
er witness — thus  all  seemed  to  prevent  the 
exercise  of  faith. 

As  my  days  wasted  under  these  trials,  my 
Spirit  repined  for  the  truth — my  mind  was 
cast  down  in  dejection,  as  if  every  thing  was 
against  me.  One  day  when  walking  abroad, 
I  lifted  up  my  eyes  and  in  the  depression  of 
my  Spirit  viewed  universal  nature  as  I  thought 
burthened  w ith  its  existence.  I  fancied  that 
there  was  no  comfort  for  any  creature  living, 
even  the  beasts  of  the  field  with  the  creeping 
things  of  the  earth,  and  the  fowls  of  heaven 
were  to  be  pitied,  as  if  life  was  a  misfortune. 
My  soul  was  filled  with  grief  and  tears  were 
the  only  consolation  I  enjoyed.  The  lan- 
guage of  my  heart  was,  O  that  I  had  never 


127 

been  born — "  or  as  a  hidden  untimely  birth 
I  had  not  been  ;"  but  "  as  infants  that  never 
saw  light — Wherefore  is  light  given  to  hitn 
that  is  in  misery,  and  life  unto  the  bitter  in 
soul  ?  Why  is  light  given  to  a  man  whose 
way  is  hid,  and  w7hom  God  hath  hedged  in  ? 
for  my  sighings  cometh  before  I  eat,  and  my 
roarings  are  poured  out  like  the  waters." — 
My  soul  waited  in  impatience  to  know  the 
truth,  and  being  wearied,  I  was  wearied  with- 
out the  prospect  of  a  better  day — and  like 
the  impotent,  I  fancied  that  any  other  condi- 
tion would  be  rest  compared  with  the  condi- 
tion then  present.  Thought  I,  my  life  is  my 
burthen,  and  my  religion  is  a  burthen  to  oth- 
ers ;  my  brethren  are  uncharitable  and  jeal- 
ous towards  me,  and  my  wife  is  grieved  at 
my  choice  in  religious  things,  and  1  am  griev- 
ed myself  with  being  singular  from  others  ; 
besides,  I  have  no  means  of  knowing  wheth- 
er I  am  right  or  wrong,  unless  the  Lord  shall 
appear — Lord,  said  I,  shew  me  thy  truth. 

After  being  for  sereral  days  much  cast 
down,  the  Lord  was  pleased  to  shew  himself 
a  prayer-answering  God,  by  dissolving  every 
query— by  removing  every  doubt,  and  by  es- 
tablishing my  mind  in  the  truth  of  his  ever- 
lasting  gospel. 

One  day,  as  I  was  setting  in  my  chair,  my 
mind  fixed  particularly  upon  the  sacraments, 
and  querying  whether,  what  or  how  much 
might  be  the  duty  of  the  christian — ere  I  was. 
aware  my  heart  began  to  burn,  and  immedi- 


128 

ately  all  within  me  was  set  on  fire  by  the  bap- 
tism of  the  Jhloly  Ghost ;  at  the  same  instant 
it  was  said  to  my  understanding,  love  is  the 
fulfilling  of  the  whole  law.  O  with  what 
power  did  these  words  run  through  my  soul ! 
I  had  love  without  fear — religion  without 
doubts,  and  a  teacher  without  deception. — 
As  soon  as  the  sacred  flame  filied  my  soul  I 
inadvertently  arose  from  my  chair,  finding 
myself  in  tears  of  thankfulness,  as  if  the  room 
was  too  small  to  contain  my  spirit,  and  with 
an  intention  to  hide  my  emotions,  I  went  out 
at  the  door.  But  as  I  went  out  my  wife  dis- 
covered my  exercise,  and  as  she  afterwards 
said,  I  exclaimed,  I  have  found  the  truth!  (or 
in  other  words,)  1  have  found  the  way  I  After 
I  went  out,  that  incomprehensible  fulness 
measureable  withdrew,  and  then  it  came  to 
my  mind  that  this  was  the  truth,  and  that, 
this  was  in  answer  to  my  prayers,  being  a 
witness  at  noon-day — not  visionary  by  night 
nor  was  any  scripture  confirmation  to  be  com- 
pared to  this.  When  I  recollected  that  this 
was  in  answer  to  my  prayers,  though  that  full- 
ness had  measureable  subsided,  yet  I  was 
immediately  rebaptised  with  the  same  full- 
ness.— Here  I  feel  in  duty'bound  to  say  I  nev- 
er saw  true  religion,  or  true  religion  in  its  own 
attire  until  now — never  did  I  before  realize  a 
complete  justification  by  faith,  without  the 
deeds  of  the  law.  This  witness  of  the  truth 
was  powerful  beyond  imagination  and  it  is 
out  of  the  power  of  devils  or  men,  by  all 


129 

their  magic  to  produce  any  thing  like  it ;  and 
so  it  has  been  with  me  from  that  day  until 
this  present  time,  that  not  a  single  cloud  has 
ilown  between  me  and  the  light,  though  I 
have  had  many  trials,  as  to  the  knowledge  of 
my  personal  duty,  yet  my  mind  is  unclouded 
and  without  a  doubt  as  io  religion  and  the  in- 
tireness  of  the  truth  from  the  worthless  creeds 
of  men.  "Love  is  the  fulfilling  of  the  law" 
and  all  beyond  that  are  only  engines  of  pre- 
latical  tyranny — Subjects  of  dispute — things 
without  grace,  gendering  to  ungodliness. — 
"Now,"  saith  the  Apostle,  "  the  end  of  the 
commandment  is  charity,"  (or  love)  out  of 
a  pure  heart,  and  of  a  good  conscience,  and  of 
faith  unfeigned,1*  from  which  some  having 
swerved,  they  "  have  turned  aside,  desiring 
to  be  teachers  of  the  law  ;  understanding 
neither  what  they  say,  nor  wherefore  they 
affirm,"  all  which  "  minister  questions  rather 
than  godly  edifying." 

"  Ye  different  sects  who  ell  declare 
Lo  !  Christ  is  here,  and  Christ  is  there  ; 
Your  stronger  proofs  divinely  give, 
And  show  me  where  the  Christians  live." 

Though  my  mind  now  felt  completely 
clear  from  all  doubts  relative  to  religion  and 
what  comprised  the  truth.  I  had  still  to 
learn  duty,  and  what  was  more,  it  was  neces- 
sary that  I  should  do  it  too.  But  when  I 
thought  of  leaving  the  church  (as  1  have  be- 
fore observed)  it  was  a  work  which  1  knew 


130 

not  where  to  commence.  My  brethren  ma- 
ny of  them  seemed  near  to  me.  To  leave 
the  society  and  bear  public  protestation  a- 
gainst  the  ordinances  (so  called)  with  other 
things,  was  no  way  to  keep  their  friendship, 
gain  other  friends,  or  render  myself  popular 
in  the  view  of  sectaries  at  large.  At  this  time 
I  was  not  so  much  without  a  knowledge  of 
my  duty  as  I  was  without  a  mind  to  do  it. 

About  this  time  I  took  into  consideration 
the  subject  of  ordination  by  the  laying  en  of 
hands,  but  I  found  that,  that  ceremony  was 
only  a  form  without  power — a  popular  cere- 
mony among  the  dead  forms  of  the  church, 
but  by  no  means  necessary,  or  qualifying  to 
a  true  gospel  minister.  The  light  in  which  I 
viewed  the  form  of  ordination  is  held  forth  at 
full  length  in  my  Plea.* 


CHAP.  VII. 

Adversity  considered  an  answer  to  prayer  and  as  means 
of  instruction  relative  to  duty. — Reproofs  for  the  untimely 
use  of  vocal  prayer. — The  use  of  the  sacrament,  attempted 
for  the  last  time,  and  the  pretended  benefits  of  the  sacra- 
ment discovered  by  examining  others,  with  repeated  adver- 
sity, and  an  account  to  the  time  application  was  made  for  a 
dismission  from  society. 

Notwithstanding  I  felt  a  good  degree  of 
consolation  and  confirmation  in  the  truth,  yet 

See  Plea,  Chap.  10. 


131 

this  added  nothing  to  my  comfort  whenever 
I  assembled  with  my  brethren,  for  if  1  con- 
formed to  the  ceremonies  of  the  church  I  felt 
much  condemned,  and  it  was  not  uncommon 
when  in  meeting  that  I  was  bowed  down,  as 
1  have  before  observed,  with  a  burthen  at 
my  heart  and  my  tongue  clave  to  the  roof  of 
my  mouth. 

After  about  one  year  had  passed,  and  I  had 
kept  my  mind  mostly  to  myself  concerning 
ordinances,  many,  I  supposed,  probably  con- 
cluded, that  I  had  renounced  my  new  doc- 
trine, and  so  1  measureiy  regained  their  fel- 
low ship. 

The  time  now  drew  on,  when  the  Lord  saw 
fit  to  deal  with  me  in  a  manner  agreeable  to 
my  prayers.  I  had  frequently  made  it  a  mat- 
ter of  request  to  God,  that,  (when  duty  was 
made  known)  if  I  did  not  submit  to  his  right- 
eous requirements,  he  would  disappoint  and 
afflict  me — bereave  and  cut  off  my  temporal 
prospects,  until  I  should  yield  to  duty. 

About  the  9th  month  (called  September,) 
1819.  1  was  appointed  as  a  messenger  to  the 
Free-will  Baptist  quarterly  meeting.  No 
sooner  than  1  had  consented  to  go,  I  felt  im- 
mediate condemnation  resting  upon  me,  but 
this  was  not  the  first  time  that  I  had  felt  con- 
demned on  simitar  occasions,  for  but  a  few 
weeks  past,  I  had  been  a  considerable  jour- 
ney, and  visited  every  society  that  belonged  to 
the  quarterly  meeting.  During  this  journey, 
I  felt  much  condemnation  for  acting  in  con- 


132 

junction  with  a  people,  from  whom  I  had  felt 
it  my  duty  to  withdraw. 

When  I  was  about  to  set  forward  on  my 
journey  to  the  quarterly  meeting,  unusual 
darkness  came  over  my  mind,  and  many  dif- 
ficulties appeared,  to  stop  my  designs,  so  that 
I  observed  to  my  family,  that  I  believed  that 
it  was  not  my  duty  to  go.     I  also  endeavored 
to  persuade  some  one  to  go  in  my  stead,  but 
to  no  purpose,  therefore  I  was  apparently  o- 
bliged  to  go  myself;  and  accordingly  set  off 
at  a  late  hour  in  the  morning.    I  had  not  pro- 
ceeded more  than  three  miles,  when  I  dis- 
covered that  I  had  taken  a  wrong  road,  by 
which  I  was  led  quite  out  of  my  way.  Finding 
myself  in  the  woods,    and  at  the  end  of  the 
path,  1  reflected  much  on  myself  for  having 
missed  my  path   in  a  way  where  I  had  fre- 
quently been  before.    But  charging  my  miss 
to  the  too  intense  study  in  which  my  mind 
had  been  engaged  all  the  day;    I    made  the 
best  of  my  way  thro'  the  woods,  and  finding  my 
way,  I  proceeded  on  my  intended  journey. 
But  as  I  proceeded,  the  Lord  by  his  Spirit 
came  near,  and  the  question  ran  repeatedly 
through   my  mind,  whether  I  did  not  know 
that   I  was  acting  inconsistent   with  reason, 
and  against  the  Spirit  of  the  Lord,  as  well  as 
in  opposition  to  my  own  convincement.     I 
could  not  say  that  I  did  not   know  my  duty, 
so  far,  that  I  had  sometime  since  proposed 
in  my  mind  to  leave  society,  but  I  had  an  in- 
clination to  delay  and  put  it  off  for  a  more 


convenient  season.  The  thoughts  of  being 
one  by  myself  were  not  pleasing  to  the  na- 
tural mind.  I  had  not  proceeded  far  when  it 
was  pressingly  suggested  to  my  mind  that  I 
should  return  home,  and  indeed,  my  feelings 
were  so  pungent  before  I  left  home,  that  I 
observed  to  my  family,  that  it  was  probable 
that  I  should  return.  All  my  past  experience 
reasoned  powerfully  against  me,  and  seemed 
at  last  to  demand  of  me  whether  I  would  dis- 
continue my  journey,  yea  or  nay. 

Though  the  day  was  far  spent,  and  the 
journey  demanded  haste,  yet^  for  deep  med- 
itation I  was  only  sauntering  in  the  way.  All 
at  once,  in  the  midst  of  my  reasonings,  I  put 
spur  to  my  horse,  and  said  with  all  but  an  au- 
dible voice,  I  will  go  to  Quarterly  meeting. 
I  had  not  proceeded  but  a  few  rods  before 
my  horse  fell  to  the  ground,  and  by  means 
of  a  small  stick  which  had  entered  the  trunk 
of  his  body — he  died  instantly.  In  confu- 
sion of  soul  I  stripped  my  beast  of  saddle  and 
bridle,  leaving  the  creature  in  the  road  where 
it  fell.  I  returned  home,  and  as  the  horse 
was  not  my  own,  but  a  borrowed  horse,  I 
paid  the  loaner  for  his  beast.  Thus  I  found 
the  way  of  the  transgressor  to  be  hard.  It 
was  night  when  1  returned  home.  I  had  strove 
against  the  Lord  all  the  day — had  lost  my 
horse,  and  performed  a  journey  of  only  eight 
miles, 

I  shall  now  notice  the  exercise  of  my  mind 
on  the  subject  of  prayer,     I  have  before  ob- 

M 


134 

served  in  these  sheets,  that  at  times  I  had 
felt  it  my  duty  to  omit  both  singing  and  vo- 
cal prayer,  both  before  and  after  public  speak- 
ing, i  had  now  been  labouring  under  fre- 
quent condemnation  on  this  ground  for  al- 
most two  years,  and  I  was  not  oftener  con- 
demned for  my  unseasonable  undertakings  in 
public,  than  I  was  for  mere  private  or  family 
prayers.  It  had  ever  been  my  practice  to 
attend  what  is  called  family  duties,  night  and 
morning,  until  now.  Such  was  my  situation 
that  if  I  travelled  abroad  I  was  uniformly 
obliged  by  the  custom  of  the  people,  to  attend 
to  a  vocal  form  of  asking  a  blessing  and  say- 
ing prayers  ;  when  the  travail  of  my  mind  by 
no  means  embraced  a  subject  suited  to  such 
occasions.  Sometimes  my  mind  was  par- 
ticularly engaged  to  know  myself,  and  duty ; 
sometimes  my  mind  was  cast  down  with  in- 
ward reprovings,  and  my  whole  spirit  was 
absorbed  in  deep  thought  on  things  only  best 
known  to  God.  Again  my  spirit  was  engag- 
ed for  the  church  at  large,  and  again  my 
mind  embraced  but  the  cases  of  a  single  per- 
son. Every  christian  itnows  that  the  child  of 
God  must  pass  through  many  baptisms  and 
that  the  Spirit  leads  to  different  subjects  at 
different  times.  They  know  also,  that  the 
whole  heart  is  only  capable  through  the  Spir- 
it of  enditing  a  petition  to  God,  consequently 
if  the  Spirit  leads  to  one  thing,  and  we  undu- 
ly engage  in  another,  the  latter  is  but  a  Spir- 
itless petition,   and  if  we  leave  the  instruc- 


135 

tion  and  teachings  of  the  Spirit  in  the  former, 
this  is  leaving  the  thing  which  we  had  ought 
to  have  done,  and  doing  the  thing  which  we 
had  ought  not  to  do.  I  think  the  traveller  in 
true  godliness  knows  by  his  own  experience, 
what  it  is  to  labor  in  the  Spirit.  Many  times 
have  I  felt  the  deepest  remorse  of  conscience 
for  following  the  customs  of  men  instead  of 
waiting  upon  the  Spirit,  And  it  was  in  this 
way  of  undue  observance  I  met  with  that 
which  caused  me  to  fear  God  instead  of  man. 
One  day  as  I  wras  in  prayer  (so  called)  in  my 
family,  I  was  then  seized  with  that  degree  of 
horror  of  mind  that  I  had  hitherto  never 
known,  even  in  the  field  of  battle.  In  the 
midst  of  prayer  I  was  fearful  that  I  should  be 
struck  dead  by  my  chair  if  I  did  not  desist  im- 
mediately. It  appeared  to  me  that  my  hair, 
(speaking  after  the  manner  of  men)  stood  up 
on  end  upon  my  head.  Such  were  my  feel- 
ings that  I  arose  from  my  knees  immediately, 
and  since  that  time  I  have  been  more  obe- 
dient, and  have  been  made  very  sensible 
that  the  preparation  of  the  heart  in  man,  and 
the  answer  of  the  tongue  is  of  the  Lord  :" 
"  man's  way  is  not  in  himself,  that  is,  the  way 
that  he  had  ought  to  go.  A  man's  heart  d'e- 
viseth  his  way,  but  the  Lord  directeth  his 
steps,"  or  all  is  wrong.  "  All  the  ways  of 
man,"  says  Solomon,  "  are  clean  in  his  own 
eyes,  but  the  Lord  weigheth  the  Spirits." 
Again,  it  is  said,  "  Keep  thy  foot  when  thou 
goest  to  the  house  of  God:  and  be  more  ready 


136 

to  hear,  than  to  give  the  sacrifice  of  fools,ybr 
they  consider  not  that  they  do  evil.  Be  not 
rash  with  thy  mouth,  and  let  not  thy  heart  be 
hasty  to  utter  any  thing  before  God."  God's 
sacrifices  are  spiritual — such  as  brokenness 
of  heart  and  a  contrite  Spirit  ;  so  without  a 
due  preparation  of  the  mind,  either  preach- 
ing or  praying  is  "  hasty,"  "  rash,"  and  "evil." 
Says  Mary  Brook,  in  her  reasons  for  silent 
waiting,  "  Christ  in  Spirit  is  the  way  to  the 
Father  :  No  man  can  come  to  the  Father  but 
by  him.  What  is  the  reason  why  so  many 
who  profess  to  be  followers  of  Christ,  com- 
plain of  wandering  thoughts,  inattention, 
much  coldness,  deadness  and  insensibility  in 
prayer  and  other  duties  and  devotions  ?  Is  it 
not  because  they  are  too  little  dependent  on 
the  dictates  of  the  Spirit,  and  believe  not  its 
sensible  influence  necessary  to  every  reli- 
gious act,  nor  wait  for  it  to  cleanse  the  tho'ts 
of  their  hearts,  and  abiliate  them  to  approach 
the  most  high  and  Holy  God  in  truth  and  in 
righteousness  ?  Is  it  not  because  such  lean 
too  much  to  their  own  unsubjugated  wisdom 
and  understanding,  to  place  their  depend- 
ence on  the  Spirit,  and  to  wait  for  its  restrain- 
ing, heart-affecting  power  to  lead  them  into 
all  truth,  and  therefore  they  are  sent  empty 
away,  and  no  more  truly  refreshed  or  benefit- 
ted by  their  lifeless  devotion,  than  he  who 
dreams  he  eateth,  but  when  he  awakes,  finds 
he  is  yet  empty  ?  Thus  they  ask  and  receive 
not,  because  they  ask  amiss  ;  not  in  a  right 


157 

form,  but  in  a  lukewarm  and  unconcerned 
state  of  mind.  The  enemy  is  too  strong  for 
such  worshippers,  and  carries  their  thoughts 
and  imaginations  after  strange  objects,  while 
their  lips  only  approach  the  Almighty. — One 
secret  prayer,  or  deep  sigh  from  the  wrestling 
soul,  produced  by  the  eternal  Spirit,  is  of 
more  real  service  to  it,  issues  from  it  with 
more  fervour,  prevails  more  effectually  with 
the  Father,  and  procures  it  more  refreshment 
than  ten  thousand  vain  repetitions,  because 
the  virtue  of  the  Spirit  of  the  great  Interces- 
sor being  in  those  prayers  and  sighs  they  can- 
not but  find  acceptance." 

Where  the  Spirit  endites  the  petition,  if  sit- 
ting, standing,  or  kneeling  or  walking  in  the 
way,  it  matters  not,  a  single  groan  will  shake 
satan's  empire  to  the  very  foundation.  Were 
I  to  tell  of  quick  answers  to  prayers,  the  most 
manifest  answers  have  been  when  my  peti- 
tions have  been  endited  by  a  sigh  or  groan, 
breathed  out  in  deep  contrition  and  broken- 
ness  of  Spirit. 

I  can  say  that  the  greatest  work  that  I  ever 
undertook  to  do,was  to  leave  off  doing,  that  is, 
arrest  the  wanderings  of  my  thoughts,  and 
bring  my  creaturely  activity  into  a  suitable 
stillness  before  God,  so  that  the  Spirit  might 
be  heard.  This,  however,  is  easiest  done  in 
retirement  and  in  silent  waiting,  for  man  nev- 
er acts  himself  more  honestly  than  when  a- 
lone ;  and  the  reason  is,  that  part  in  man 
"which  is  fond  of  applause  ceases  to  act,  hav- 
2* 


138 

ing  no  inducement,  because  unseen.  Be- 
cause there  is  a  part  in  man  which  prides  it- 
self in  its  own  doings ;  inward  or  secret  re- 
tirement tends  much  to  prepare  the  soul  for 
inward  hearing,  and  the  mind  becomes  pre- 
pared to  speak  out  that  which  the  Spirit 
speaks  in — he  who  is  prepared  by  the  Spirit 
prays  always,  and  that  without  ceasing;  but 
such  as  do  not  pretend  to  be  led  by  the  Spir- 
it, they  do  not  pray  at  all,  seeing  they  have 
not  a  deep  and  inward  sense  of  what  they  do. 
Saith  the  apostle,  (Rom.  viii,  26,  27,)  "  we 
know  not  what  we  should  pray  for  as  we 
ought :  but  the  Spirit  itself  maketh  interces- 
sion for  us  with  groanings  which  cannot  be 
uttered,  and  he  that  searchest  the  heart,  know- 
eth  what  is  the  mind  of  the  Spirit."  The 
Pharisees  prayed  much  in  public,  but  Christ 
taught  his  disciples  to  shun  their  hypocritical 
example,  and  then  to  follow  the  rule  he,  him- 
self so  often  observed.  "  When  thou  pray- 
est,"  saith  Christ,  "  enter  into  thy  closet,  and 
when  thOu  hast  shut  the  door,  pray  thy  Fath- 
er who  seeth  in  secret,  and  thy  Father  who 
seeth  in  secret  shall  reward  thee  openly." — 
Christ  prayed  oft  in  the  mountain  and  in  se- 
cret, but  public-formality  so  commonly  prac- 
ticed among  professors  in  these  times,  is  with- 
out an  example  by  Christ  or  his  disciples.— 
What  abominable  displays  hath  human  wis- 
dom made.  So  it  is,  as  if  God  had  left  his 
creatures  without  the  means  or  ability  of  in- 
terceding for  themselves — prayer-books  are 


139 

recommended,  and  for  a  few  shillings  a  ma» 
may  purchase  a  prayer  for  every  day  in  the 
year,  and  a  prayer  suited  to  any  condition, 
on  land  or  at  sea.  Such  prayers  are  cheap, 
because  priest-craft  is  plenty  ;  but  my  soul 
knows,  that  I  had  rather  have  one  single 
groan  from  the  most  illiterate  of  God?s  crea- 
tures, (when  produced  by  the  Spirit,)  than  to 
have  ten  thousand  prayer-books  and  their 
Priests  with  them  to  make  intercession  for  me. 
iCTLet  this  be  remembered,  that  true  prayer 
is  prepared  only  by  that  "  holy  anointing" 
within  the  veil,  and  in  the  inmost  temple  of 
the  mind,  or  in  the  closet  of  the  heart,  where 
God  is — "truth  in  the  inner  parts,"  is  only  ca- 
pable of  inditing  a  petition  acceptable  to  God. 
I  do  not  say  that  men  may  not  pray  vocally 
and  publicly,  but  the  ten  thousand  unanswer- 
ed petitions  which  are  made  daily,  is  a  suffi- 
cient proof  how  men  trifle  with  prayer! 
"  This  is  the  confidence"  says  John  "  that  we 
have  in  him,  that  if  we  ask  any  thing  accor- 
ding to  his  will  he  heareth  us  ;"  and  again, 
"  whatsoever  we  ask,  we  receive  of  him." — 
My  soul  says,  what  is  all  this  lifeless  liturgy 
when  compared  with  true  prayer  ! 

Though  I  was  at  this  time  sensibly  con- 
vinced that  it  was  my  duty  to  leave  the  soci- 
ety to  which  I  was  attached,  yet  I  could  not 
feel  reconciled  to  begin  a  work  so  unexpect- 
ed to  others,  and  so  unpleasant  to  myself. — 
To  go  forward  and  do  duty  was  a  thing  much 
easier  delayed  than  prosecuted  ;  accordingly 


140 

I  delayed  until  I  witnessed  my  portion  to  be 
with  that  servant  of  whom  it  is  said,  "  that 
servant  who  knew  his  Lord's  will,  and  pre- 
pared not  himself;  neither  did  according  to 
his  will,  shall  be  beaten  with  many  stripes." 

About  the  1st  month,  1820,  a  general  con- 
ference was  holden  between  the  Free-will 
Baptists  and  the  society  of  people  called 
Christians.  As  this  conference  had  been  ap- 
pointed for  the  purpose  of  forming  a  union 
between  these  societies,  both  parties  could 
but  feel  deeply  interested. 

On  being  solicited  to  attend  this  meeting, 
I  readily  excused  myself  by  saying  that  I  had 
no  means  of  conveyance.  1  mentioned  that 
I  had  lost  my  horse  some  months  before,  and 
that  I  feared  to  go,  as  it  appeared  to  me,  as 
if  the  judgments  of  God  were  out  against  me ; 
but  to  obviate  this  excuse,  it  was  told  me 
that  if  I  feared  the  loss  of  another  horse,  a 
conveyance  should  be  furnished  me.  When 
I  had  hesitated  a  little  I  concluded  to  go,  and 
so  accordingly  I  set  off,  feeling  secure  in 
my  mind,  as  I  had  nothing  to  venture  but  my- 
self. 

This  undertaking  was  worthy  of  the  just 
judgment  of  God,  for  I  was  enough  convinc- 
ed of  the  impropriety  of  acting  in  conjunc- 
tion with  a  people  whom  I  had  long  felt  it 
my  duty  to  leave.  But  so  it  is,  "  rebellion  is 
as  the  sin  of  witchcraft,and  stubbornness  is  as 
iniquity,"  neither  of  which  will  go  unpunish- 
ed. 


141 

During  this  meeting  my  mind  was  thrown 
into  much  gloominess,  and  clothed  with 
much  heaviness  and  death,  feeling  that  I  was 
not  where  I  had  ought  to  be.  On  my  re- 
turn home,  in  the  way  to  a  small  village,  I 
was  asked  if  I  did  not  intend  to  visit  a  neigh- 
boring town  and  preach  there  ;  to  this  I  re- 
plied nay:  and  mentioned  the  stubbornness  of 
the  Israelites,  how  when  the  Lord  would  that 
they  should  have  possessed  the  land  of  Ca- 
naan, they  would  not  go  in  when  the  Lord 
would,  but  when  the  Lord  would  not,  then 
they  would  go,  and  so  they  were  confounded 
^tnd  driven  by  their  enemies.  Having  made 
these  remarks  I  told  my  companions  that  I 
intended  to  go  immediately  home,  lest  I 
should  be  confounded  as  the  children  of  Is- 
rael were.  When  we  had  come  to  the  village 
which  lay  in  our  way,  a  man  beset  us  in  the 
street,  and  pressingly  urged  that  some  one  of 
us  should  turn  aside  and  attend  a  meeting  in 
the  place,  about  which  we  had  been  before 
speaking.  The  preacher  who  was  with  me 
declined  ;  I  alsoobserved  thatl  had  no  means 
of  getting  home,  only  as  I  returned  with  him. 
But  to  obviate  my  objection,  a  neighbour  of 
mine,  when  at  home,  had  just  fallen  in  com- 
pany with  us,  who  had  a  horse  ;  he  also  plead 
the  necessity  of  returning  immediately,  but 
observed  that  I  could  take  his  horse  and  go 
to  the  proposed  place,  whilst  he  would  take 
my  place  in  the  sleigh,  and  return  home. — 
Finding  my  objection  removed,  and  as  each 


142 

of  them  plead  more  necessity  of  returning 
home  then  I  could,  being  urged,  notwithstan- 
ding what  I  had  said  of  the  Children  of  Israel, 
I  consented  to  turn  aside  and  so  found  more 
reason  to  remember  them  than  I  had  before, 
for  I  only  rode  my  beast  about  two  miles, 
where,  for  its  better  security,  I  would  not  have 
it  put  in  the  stable  with  other  horses,  but  I 
had  it  put  on  the  threshing-floor.  During 
the  evening  I  was  engaged  in  my  mind  to 
&now  what  way  the  Lord  would  find  to  meet 
me,  for  my  mind  was  really  fearing.  My 
horse,  I  thought  must  be  safe,  but  as  it  hap- 
pened "that  which  I  had  feared  came  upon 
me,"  for  during  the  night  a  horse  broke  thro' 
from  the  stable  on  to  the  threshing-floor  and 
kicked  my  horse  so  that  he  was  entirely  spoil- 
ed. 

When  I  left  home  I  thought  I  was  measure- 
ably  safe,  as  I  had  no  horse  to  lose  and  had 
nothing  to  risk  but  myself.  But  this  I  had 
said  in  my  heart  like  Ahab,  king  of  Israel,  "I 
will  disguise  myself  and  I  will  go  to  the  bat- 
tle." But  like  Ahab  I  did  not  escape  the 
punishment  due  to  me  for  my  disobedience. 

Though  the  loss  of  the  horse  seemed  to  be 
a  judgment,  yet  it  was  not  with  me  now  as 
it  was  with  me  when  I  had  lost  my  horse  a 
little  time  before — then  I  was  thrown  into 
death,  darkness  and  stupidity  of  mind,  so 
that  for  several  weeks  I  could  hardly  realize 
my  misfortune  to  be  a  judgment  from  God, 
yea,  such  was  the  absurdity  of  my  Spirit,  that 


145 

my  heart  wa3  sensibly  moved  to  anger  against 
God  ;  and  like  David,  when  God  smote  Uz- 
zah,  1  was  offended.  But  now  I  found  a  Spir- 
it in  me  very  different,  for  though  I  received 
it  as  a  judgment,  yet  my  mind  felt  a  deep 
reconciliation  to  God  in  that  which  had  hap- 
pened— my  mind  was  filled  with  love  to  God, 
and  the  things  of  the  world  seemed  in  my 
mind  to  be  too  mean  a  price,  to  pay  for  a  re- 
al knowledge  of  my  duty.  Such  was  the 
feelings  of  my  mind  for  a  little  time,  that 
when  I  was  spoken  to,  I  hardly  noticed  any 
thing  that  was  said,  as  my  mind  was  swal- 
lowed up  in  deep  thought  and  humility.  My 
misfortune  seemed  to  be  an  answer  to  my 
prayers,  and  such  an  answer  as  well  fitted  a 
mind  apt  to  distrust  inward  impressions,  when 
reduced  to  fear  by  singular  leadings. 

1  now  returned  home,measureably  resolved 
in  my  mind  to  bear  my  cross,  but  as  I  delay- 
ed an  opportunity  afforded  of  trying  the  Spirit 
by  which  I  was  actuated  by  attempting  the 
use  of  the  sacrament  of  bread  and  wine  for 
the  last  time. 

About  the  2d  month,  1820,  a  quarterly 
meeting  was  holden  in  the  vicinity  of  Catta- 
raugus. This  meeting  was  holden  two  days, 
to  wit,  the  7th  and  1st,  the  latter  being  the 
usual  sacrament  day.  It  was  now  going  on 
two  years  since  I  had  said  but  little  about  my 
notion  relative  to  the  sacrament,  but  espe- 
cially as  I  had  said  nothing  in  a  public  way, 
all  my  former  testimony  had  been  much  for- 


144 

gotten,  and  though  I  had  mostly  shunned 
the  place  of  the  sacrament,  yet  I  had  several 
times  been  to  the  communion,  which  led  oth- 
ers to  conclude,  perhaps,  that  I  was  not  so 
opposed  to  that  ceremony  as  I  really  was. — 
The  last  day  of  meeting  (in  the  morning)  a 
loaf  of  bread  was  presented  to  me,  that  I 
might  uncrust  it,  and  prepare  it  for  the  sacra- 
ment. When  this  loaf,  or  sacramental  mess, 
was  presented  to  me,  I  should  not  have  been 
more  struck  with  inward  awe  and  awful 
dread,  if  it  had  been  the  dead  and  lifeless  re- 
mains of  some  one  of  my  fellow  beings. — 
Whilst  I  was  preparing  the  bread,  a  preacher 
who  saw  me  laboring  at  the  loaf  with  a  knife 
observed  that  I  had  not  ought  to  cut  the 
bread,  since  the  scriptures  read  plain  that/ie 
(Christ)  "took  the  bread  and  brake  it"  I 
could  not  help  but  to  remark  in  my  mind  the 
zealous  notion  of  this  man,  that  the  bread 
should  not  be  cut,  when  at  the  same  time  his 
tender  conscience  knew  no  inconveniency 
though  the  bread  wras  not  like  the  bread  which 
Christ  brake,  neither  for  kind  nor  quality. — 
The  bread  which  Christ  brake  was  but  a  wa- 
fer cake  unleavened,  so  nothing  like  to  the 
perforated  fine  wheat  loaf  then  in  possession. 
Tradition  had  never  taught  this  man  the  im- 
propriety of  using  leavened  bread  instead  of 
unleavened  ;  nor  that  according  to  scripture 
he  had  ought  to  give  two  cups  of  wine  in  the 
sacrament,  as  much  as  he  had  ought  to  give 
one ;  it  only  seemed  wrong  to  him  if  the 
bread  was  cut 


146 

This  reproof  for  cutting  the  bread  was 
followed  with  but  few  remarks  more  than 
what  mentally  passed  in  my  mind.  My  mind 
began  immediately  to  enumerate  the  super- 
stitious notions  and  traditions,  which  the  de- 
nominations had  manifested  from  time  to 
time  and  in  different  ways  about  the  sacra- 
ment ;  with  this,  my  mind  recited  my  own 
personal  experience  and  sufferings  of  mind 
for  almost  four  years,  then  past  With  the 
many  sensations  which  passed  in  my  mind,  I 
felt  deeply  convicted  of  the  impropriety  of  my 
employment,  but  as  I  was  laboring  to  pre- 
pare the  bivad,  my  knife  slipped  and  cut 
my  hand,  so  as  good  luck  would  have  it,  I  got 
rid  of  the  loaf  and  the  bread  was  handed  to 
another  person,  whether  to  break  or  cut  I 
cared  not,  if  I  were  but  rid  of  it.  I  say  it  was 
good  luck,  for  I  did  not  regret  to  receive  a 
wound  in  my  hand  when  it  effected  to  heal  a 
wound  in  my  heart ;  for  as  soon  as  the  bread 
was  out  of  my  sight,  I  lost  the  conviction 
which  attended  the  impropriety  of  my  em- 
ployment. 

As  the  afterpart  of  the  day*  was  the  time 
appointed  to  administer  the  Sacrament,  it  was 
the  time  when  the  conviction  of  my  mind 
gained  the  ascendency  over  me  so  far,  that  I 
•was  obliged  to  submit  ;  and  as  I  had  often 
been  to  the  communion  table,  partly  with  a 
desire  to  please  my  brethren  and  partly  thro* 
fear  of  bei™  thought  singular,  I  was  now 
obliged  to  desist    Athoui  any  regard  to  any 


m 

who  might  ever  after  be  pleased,  or  displeas- 
ed.— When  the  sacramental  hour  had  come, 
every  faculty  of  sensation  was  made  alive. 
Here  were  many  brethren,  and  some  for 
whom  I  had  the  tenderest  regard,  and  to 
commune  was  the  way  lor  me  to  signify  my 
christian  fellowship  ;  and  a  refusal  would  be 
received  as  a  mark  of  uncharitableness.  I 
had  long  since  been  shown  by  a  revelation 
from  God  at  noon-day,  that  "Love"  was  "the 
fulfilling  of  the  whole  law."  I  had  not  the 
least  doubt  but  that  the  sacraments  for  which 
people  were  so  zealous,  were  foreign  to  the 
requirements  of  God,  and  no  less  foreign  to 
the  christian  religion;  but  still  I  felt  a  dis- 
position, as  I  had  many  times  before,  to  com- 
ply with  the  customs  of  my  brethren,  as  far 
as  possible.  When  I  had  considered  on  the 
subject,  I  thought  that  I  would  commune, 
and  accordingly  seated  myself  with  that  in- 
tention. But  when  the  bread  and  wine  was 
exposed  to  view,  my  soul  recoiled  at  the 
thought  of  partaking  of  such  "beggarly  ele- 
ments !"  Though  I  should  attempt  to  des- 
cribe my  feelings,  none  but  such  as  have  ex- 
perienced similar  trials  can  imagine  that  ac- 
tivity and  aptness  by  which  the  Spirit  of  God 
addressed  my  mind,  by  bringing  up  to  my 
view  all  my  past  experience  ;  my  conscience 
witnessed  to  me  that  the  Lord  had  shown  me 
the  truth,  and  that  to  comply  with  the  tradi- 
tions of  men  was  no  way  to  please  God. — 
Having    continued  my  sitting  but  a  short 


147 

time,  I  was  obliged,  though  reluctantly,  to 
withdraw  from  mv  seat.  When  I  had  with- 
drawn  myself  to  another  room,  the  sensations 
peculiar  to  my  situation,  also  seemed  to  with- 
draw from  my  mind. 

But  a  few  minutes  had  passed  before  I  be- 
came resolved  to  make  a  full  proof  of  my 
duty,  to  try  the  place  again.  When  I  re- 
turned to  my  seat,  again  1  was  obliged  to 
withdraw.  When  I  had  withdrawn  as  before, 
being  where  I  did  not  discover  the  elements, 
the  feelings  of  my  mind  were  not  so  pungent, 
and  I  could  hardly  believe  that  my  feelings 
had  been  real.  Again,  after  some  reflection, 
having  a  desire  to  signify  my  friendship  to- 
wards the  brethren  whom  1  respected,  and 
feeling  that  it  was  a  cross  to  desist,  my  pre- 
sumptive and  unreconciled  disposition  began 
to  dream  of  resuming  my  place  at  the  com- 
munion table  a  third  time;  until  now  there 
had  been  but  little  ceremony,  save  that  the 
Bread  and  Wine  were  brought  forward  and 
covered  with  a  white  cloth,  according  to  the 
usual  custom.  About  the  time,  I  had  seated 
myself  at  the  table,  the  Preacher  began  to 
perform  the  usual  ceremony,  and  while  he 
brake  the  bread  he  began  a  kind  of  homily,  or 
oration,  by  which  he  endeavored  to  awe  the 
minds  of  the  people,  and  bring  them  into  a 
sacred  reverence  to  the  sacrament.  His  ex- 
ertion 1  had  often  seen  before,  but  it  never 
appeared  to  me  so  ridiculous  as  it  did  at  this 
time.    The  whole  ceremony  was  unscriptur- 


148 

al,  and  not  like  any  thing  found  in  the  scrip- 
tures of  truth  ;  as  to  the  breaking  of  the  bread, 
and  the  giving  of  the  cup  which  followed  it, 
it  was  so  unlike  to  any  thing  practised  by  the 
apostles,  that  any  one  who  was  acquainted 
with  the  supposed  sacrament  could  discover 
that  one  had  no  resemblance  of  the  other — 
this  I  shall  shew  in  my  Plea. 

The  inconsistency  which  appeared  in  the 
use  of  the  bread  and  the  wine  was  not  half  so 
much  in  my  mind,  as  the  effect  and  zeal  that 
was  produced  in  the  minds  of  the  people,  for 
though  they  were  zealously  affected,  as  the 
apostle  says,  it  was  u  not  well"  When  I  pla- 
ced myself  at  the  table  the  third  time,  and 
saw  the  exertions  which  were  made  by  the 
Preacher  to  cover  the  people,  as  f  thought, 
with  a  covering,  but  not  of  God's  Spirit;  all 
my  past  experience  rose  up  before  me,  with 
this,  there  come  to  my  mind  all  the  sacra- 
mental contest  and  diabolical  hates  which  I 
had  seen  among  the  different  denominations, 
and  the  jealousies  that  professors  of  Christian- 
ity held  one  against  the  other.  At  the  thought 
of  partaking,  my  mind  was  clothed  with  im- 
penetrable darkness,  absurdity  and  guilt ;  ab- 
surdity, because  whatsoever  was  not  of  faith 
was  sin  ;  guilt,  because  it  would  be  contrary 
to  the  evident  teachings  of  that  Spirit,  which 
had  been  teaching  my  mind  for  years.  I  sat 
contemplating  until  it  seemed  as  if  the  very 
seat  upon  which  I  sat  complained  of  me  for 
my  unlawful  presence ;  I  was  bowed  down 


149 

at  my  heart,  and  it  really  appeared,  that  to 
partake  would  be  eating  and  drinking  dam- 
nation to  myself  indeed,  and  it  appeared  that 
the  Lord  would  leave  me  in  darkness  forever. 
Such  was  the  exercise  of  my  mind,  that  tho' 
I  attempted  to  partake  of  the  elements  of 
communion  three  times,  I  yet  left  my  seat 
without  partaking. 

Finding  myself  without  any  enjoyment  in 
the  use  of  the  sacrament,  I  hit  on  a  plan 
whereby  I  might  find  the  truth,  as  to  the  en- 
joyment of  others.  When  I  found  a  member 
of  society,  who  I  thought  appeared  to  be  most 
favored  in  the  use  of  the  sacrament,  I  wrould 
interrogate  them  (citing  them  to  some  one 
who  they  supposed  to  be  much  favored  in  the 
sacrament,)  whether  they  believed  them- 
selves as  highly  blessed  in  the  sacramental 
observance,  as  they  wrere.  When  I  had  oc- 
casionally made  this  inquiry,  I  found  that  as 
it  had  measureably  been  with  me,  so  it  was 
with  them  :  because  they  did  not  receive  that 
enjoyment  which  others  appeared  to  receive, 
they  were  ready  to  attribute  their  lack  to  the 
sin  of  unbelief.  Like  myself,  they  were  not 
apt  to  dispute  the  grace  of  the  supposed  sa- 
crament, but  supposed  others  to  be  highly  fa- 
vored, though  they  were  not.  Here  I  per- 
ceived that  they  were  following  the  example 
of  each  other,  rather  than  their  own  experi- 
ence; and  that  if  they  found  any  enjoyment, 
it  was  the  approbation  of  their  own  con- 
science, for  having  done  the  thing  which  they 
«2 


150 

thought  was  duty,  and  not  the  approbation 
of  God.  I  now  became  satisfied  that  it  was 
my  duty  never  to  be  found  at  the  communion 
table  again,  and  accordingly  I  never  attemp- 
ted it  after. 

Some  may  perhaps  think  strange  that  I 
should  have  so  withstood  my  convictions,  but 
because  my  way  was  singular  to  myself,  to 
prove  what  Spirit  there  was  within  me,  I 
pursued  things  to  the  last  extremity ;  as  in 
communion,  so  it  was  in  prayer,  and  in 
preaching,  and  in  other  things. — It  was  now 
that  I  became  sensible  of  the  part  that  I 
must  act.  I  could  no  longer  dream  of  any 
comfort  in  complying  with  the  traditions  of 
others,  the  apprehension  and  threatenings 
with  which  my  mind  was  attended,  seemed 
more  to  be  dreaded  than  all  the  consequences 
which  might  attend  my  intended  course,  I 
must  now  make  up  my  mind,  to  meet  all 
the  cold  reception  of  insane  superstition  and 
contend  with  that  duplicity  which  is  too  fre- 
quently the  unsuspected  result  of  long  prac- 
tice, and  tradition. 

Oh  the  force  of  education  ! 

It's  conscience  in  effect — 
And  claims  its  approbation. 

It's  right,  reason,  yet  man's  will, 

Found  in  shape  and  shaped  again — 
Diversified  man's  reason  still. 

It's  found  ingoing* and  in  intuition, 

Though  still  mans  reason,  still  bereft, 
Of  all  but  man's  tradition — 
• T«  him  all  but  the  thing  itself. 


151 

Tradition  has  neither  eves  nor  ears  to  lis- 
ten to  the  most  rational  arguments,  or  to  be- 
hold with  the  least  complacency  that  which 
may  tend  to  render  a  beloved  dogma  in  this 
or  that  problematical. 

Wearied  at  length  with  the  dead  and  life- 
less ceremonies  to  which  I  was  daily  subjec- 
ted in  a  more  or  less  degree,  I  began  to  pro- 
ject my  escape.  Whenever  I  appeared  in 
public  to  preach,  according  to  custom,  1  was 
obliged  to  introduce  the  worship  of  God  (as 
it  is  called)  by  first  introducing  a  Psalm  or 
Hymn,  and  by  this  I  frequently  wounded  my 
conscience,  and  not  only  so,  but  vocal  prayer 
used  many  times  in  an  unseasonable  way, 
appeared  no  less  improper.  If  I  attempted 
the  use  of  a  text  in  the  usual  way,  I  was 
sometimes  obliged,  in  the  midst  of  my  dis- 
course, to  change  my  text  for  some  other  one, 
that  I  had  never  thought  of;  or  I  was  obliged 
to  leave  my  text  altogether,  and  speak  in  a 
way  of  exhortation.  Finding  that  I  could 
not  always  travel  the  smooth  and  flowery  path 
which  man's  wisdom  had  drawn,  and  believ- 
ing that  the  Lord,  by  his  Spirit,  and  by  his 
judgments  had  taught  me  that  I  must  bear 
my  cross  and  be  crowned  with  suffering,  that 
I  might  be  crowned  with  life,  I  became  re- 
solved to  delay  duty  no  longer. 

Foreseeing  by  what  had  already  past,  that 
storm  which  always  follows  those  who  with- 
draw from  society  for  conscience-sake,  I 
thought  it  would  be  my  best  way  to  draw 


152 

from  the  society  an  acknowledgment  that 
they  had  nothing  against  me,  as  a  member  of 
society,  and  accordingly  I  attended  a  month- 
ly meeting  and  requested  that  if  any  member 
in  society  had  any  thing  against  me,  that  they 
would  bring  their  accusation  forward  within 
one  month  from  that  time. 

When  the  month  had  ended,  no  one  ap- 
peared to  accuse  my  conduct ;  I  then  reques- 
ted a  dismission  from  society,  that  I  might 
stand  by  myself.  I  now  cited  the  brethren 
to  my  first  testimony  against  the  ordinances, 
about  two  years  then  past,  and  told  them  that 
I  had  never  given  up  the  doctrine  for  which 
I  then  advocated.  This  undertaking  was  ve- 
ry unexpected,  as  I  had  been  very  quiet  and 
kept  my  trials  principally  to  myself.  This 
first  request  was  followed  with  a  letter  stating 
some  of  my  principal  grievances.  I  told 
them,  that  if  ever  they  heard  me  preach  again 
they  must  expect  to  hear  me  speak  pointedly 
against  the  sacraments.  Notwithstanding  my 
request,  many  were  unwilling  to  let  me  go, 
because  it  was  contrary  to  the  common  cus- 
tom of  the  church  to  let  a  member  go  out  of 
society,  who  was  in  good  standing,  unless  they 
attached  themselves  to  some  other  denomi- 
nation. But  to  join  any  other  denomination, 
was  out  of  my  power,  as  I  knew  of  none  who 
believed  as  I  did ;  therefore  I  urged  the  in- 
consistency of  holding  me  as  a  member  in 
society,  when  I  was  resolved  to  speak  against 
such  things  as  the  society  held  most  sacred. 


153 

I  told  them,  that  if  they  would  not  let  me  go, 
I  would  consider  myself  as  free  from  them  as 
if  1  had  never  joined  them  ;  but  my  request 
was,  that  they  would  give  me  a  letter  stating 
the  difference  between  me  and  the  socie- 
ty to  be  on  account  of  tenets.  I  begged  the 
privilege  ofleavingsociety  without  being  lam- 
pooned as  christians  were  frequently  for  leav- 
ing society  for  conscience-sake. 

When  it  was  known  that  I  was  determined 
in  my  undertaking,  the  society  agreed  that  I 
should  have  a  letter,  stating  things  measure- 
ably  as  they  were  ;  but  some  claimed  the 
privilege,  as  a  duty,  if  possible  to  reclaim  me 
from  my  errors,  as  they  were  pleased  to  call 
them.  When  it  was  found  that  I  was  past 
being  reclaimed  by  any  arguments  produced, 
the  difficulties  with  which  I  must  meet  in 
my  singular  undertaking  were  next  exhibited 
the  awful  consequence  of  turning  christians 
from  the  sacraments,  was  represented  as  an 
unpardonable  sin,  and  the  way  to  destroy  all 
the  good  that  I  had  ever  done,  and  that, 
whereas  I  might  maintain  a  respectable 
membership  in  society,  by  my  new  under- 
taking, I  should  subjugate  myself  to  the 
frowns  of  all  denominations,  I  should  lose 
my  respectability — be  laughed  at  for  my  fol- 
ly, and  counted  enthusiastic  for  my  religion. 
Whenall  this  was  named  tome,  I  signified  that 
the  difficulties  represented  was  but  the  faint- 
est representation  of  the  difficulties  with  which 
I  had  expected  to  meet,  and  that,  if  there 


154 

was  nothing  more,  then  them  was  nothing 
new. 

When  many  things  had  been  set  forth  in 
the  most  unfavorable  view,  I  was  laughed  at, 
by  my  declaimer  for  pretending  to  be  more 
wise  than  all  the  denominations  about  me, 
in  that  I  had  dared  to  confront  the  ordinan- 
ces. In  this  I  had  undervalued  the  under- 
standing of  older  and  abler  than  myself,  and 
with  this  I  had  set  myself  against  the  wise 
and  most  learned  of  divines,  for  none  of  them 
had  found  out  that  the  ordinances  had  not 
ought  to  be  practised.  And  what  was  more, 
and  worse  than  all,  it  was  said  that  I  must 
deny  the  bible  and  dispute  the  understanding 
of  the  apostles,  or  1  could  not  be  able  to 
prove  my  doctrine. 

Of  all  that  could  be  represented,  there  was 
nothing  powerful  enough  to  produce  a  retrac- 
tion in  my  mind :  I  had  been  under  trials  a- 
bout  two  years  before  I  had  ventured  to 
leave  my  first  testimony,  and  then  through 
fear  and  opposition,  I  had  patiently  waited 
for  a  knowledge  of  duty  for  about  two  years 
more,  during  which  time  I  had  gained  too 
much  confirmation  to  be  shaken,  with  a  faint 
representation  of  things  which  I  had  already 
undergone.  My  mind  had  sometime  since 
been  established  in  the  truth  and  the  motto, 
" love  is  the  fulfilling  of  the  whole  law"  still 
remained  on  my  heart,  written  with  an  ac- 
cent too  well  understood  to  admit  of  a  doubt 
under  the  most  discouraging  aspects,  though 


155 

still  I  felt  a  disposition  to  cringe  at  the  im- 
pending storm. 

That  I  might  make  a  full  proof  of  duty 
— besides  other  witnesses,  I  had  waited 
for  temporal  adversity  for  a.  further  confir- 
mation of  duty  as  to  the  part  I  should  act,  so 
that  my  witness  stood  in  the  answer  of  pray- 
er, by  judgments  by  day — counsel  upon  my 
pillow  by  night ;  and  by  the  baptising  power 
of  the  Holy  Spirit  at  noon-day. 


CHAP.  VIII. 

Tiro  Quarterly  meetings  attended.— Ordination  rejected 
and  instructions  by  the  vision  of  the  night. — Dreams  a 
christian  privilege,  and  the  method  by  which  God  gave  in- 
structions to  his  people,  from  the  patriarchal  time  to  the 
time  of  the  apostles  and  early  christians.—  Ccmmendalion 
by  letter  received  from  the  Free-will  Baptist  church  and  a 
visit  to  the  county  of  Ontario,  Sec. 

As  I  did  not  receive  my  letter  until  some 
days  after  I  had  applied,  1  had  time  to  attend 
two  quarterly  meetings  as  they  were  holden 
in  different  places,  one  immediately  after  the 
other.  The  first  meeting  was  holden  in  Og- 
den,  about  fifty  miles  from  my  home. 

The  brethren  in  the  quarterly  meeting  had 
not  as  yet  heard  that  I  had  made  applica- 
tion to  leave  the  Free-will  connexion,  there- 
fore I  was  received  without  jealousy.  At  this 
meeting,  one  of  the  Elders  came  to  me  and 


156 

in  a  loving  manner  laid  his  arms  over  my 
shoulders  and  then  introduced  a  conversation 
relative  to  ordination  by  the  laying  on  of 
hands.  He  informed  me  that  the  brethren 
were  of  a  mind  that  I  had  ought  to  be  ordain- 
ed, or  in  other  words,  that  they  thought  I 
was  not  in  my  place  :  to  this  I  replied  that  I 
was  exactly  in  my  place,  and  that  1  intended 
men  nor  devils  should  not  get  me  out  of  it. 
From  this  expression  the  man  was  led  to  a 
knowledge  of  my  belief  as  to  ordination,  to 
wit :  that  no  power  could  be  given  by  man, 
as  one  among  a  thousand  graces,  to  qualify  a 
minister  to  preach  the  gospel.  This  was  not 
the  first  time  that  I  had  refused  ordination, 
for  I  had  long  since  placed  this  ceremony  a- 
tuohg  the  many  useless  notions  of  the  church. 
Though  I  was  su  resolved  that  none  should 
persuade  me  out  of  my  place  of  duty.  I  was 
not  so  determined  on  my  duty  as  I  had  ought 
to  have  been,  for  while  I  was  speaking  in  this 
meeting,  concerning  the  church  and  its  for- 
mality, I  was  moved  to  speak  with  great 
plainness,  and  though  I  obeyed  in  part  yet  I 
disobeyed  so  far  that  I  felt  the  disapproba- 
tion of  the  Spirit.  Such  was  my  condemna- 
tion in  mind,  that  darkness  overshadowed  my 
mind  like  a  cloud,  and  the  Lord  manifested 
his  disapprobation  the  following  evening  (by 
a  vision),  to  that  degree  1  awoke  out  of  my 
sleep,  and  the  ter  ;>r  of  the  Lord  was  so  up- 
on me,  that  m  flesh  trembled  on  my  bones, 
and  my  whole  frame  was  so  moved,  that  the 


157 

very  bed  was  shaken  under  me*     When  I  a- 
woke,  it  seemed  as  if  God's  presence  filled 
the  chamber  where  1  was,  and  that  his  all- 
seeing  eye  pierced  me  through  and  through. 
On  my  way  from  this  meeting,  I  mention- 
ed my   vision  to  one  of  my  brethren  in  the 
ministry  who  bid  me  be  careful  what  I  did,  as 
he  believed  my  vision  ought  to  be  received 
by  me   as  a  warning.     I  also  informed  him 
that  I  was  about  to  leave  the  Free-will  con- 
nexion on  the  account  of  my   sentiment. — 
When  he  had  found  that  I  disbelieved  in  the 
sacraments  of  the  church,  he  said  that  he 
believed  he  could^eonvince  me  of  my  error, 
and  so  proceeded  to  converse,  but  I  told  him 
that  I  should  choose  to  converse  with  him  at 
some  more  convenient   time,  when  we  were 
not  on  horse  back.     As  I  lodged  at  his  house 
that  night,  before  we  parted  in  the  morning, 
I  observed  that  I  was  ready  to  converse  with 
him  relative  to   my  sentiments.     For  some 
reason  best  known  to  himself  he  chose  not  to 
converse  with    me  in  the    presence  of  the 
family,but  conducted  me  to  a  far  room,  where 
he  requested  me  to  give  him  the   reason  of 
my  belief.     When  I  had  gone  through,  in- 
stead of  convincing  me  of  my  error,  he  said 
little  to  me,  but  he  pronounced  me  a  Quaker, 
and  warned  me  against  such  principles.    He 
said  that  he  had  once  like  to  have  been  de- 
ceived by  the  Quaker  doctrine,but  that  when 
he  had   read  the   scriptures,   it  was  plainly 
seen  that  the  apostles  did  baptise,  &c. 
o 


158 

This  man's  mind,  no  doubt  had  been 
taught  by  the  Spirit,  but  the  prevailing  notion 
that  the  letter  was  the  governing  rule;  he  was 
slain  thereby  ;  for  as  he  had  been  taught  that 
all  the  apostles  did,  was  done  for  an  example 
to  the  Gentile  Church,  and  as  he  had  not 
learned  the  difference  between  a  command 
and  a  simple  relation,  he  had  taken  the  rela- 
tion for  a  command  :  and  when  his  mind  had 
been  drawn  to  the  substance,  misconception 
of  scripture  meaning,  and  tradition  pursued 
his  mind  with  the  shadow ;  and  so  he  had 
suffered  the  Spirit  to  be  slain  by  the  letter, 
not  understanding,  like  many  others,  that 
"  the  letter  killeth,  but  the  Spirit  giveth  life, — 
2,  Cor.  3,  6. 

When  1  had  returned  home,  1  immediate- 
ly attended  the  quarterly  meeting,  to  which 
I  belonged  where  my  notion  of  leaving  soci- 
ety was  well  known.  Here  I  was  looked  up- 
on with  a  jealous  eye,  insomuch  that  I  had 
but  little  privilege  in  the  meeting.  When  I 
came  to  this  meeting  the  Lord,  1  trust,  had 
forgiven  me  my  late  disobedience,  and  my 
mind  was  clothed  upon  with  a  good  degree 
of  comfort,  and  I  had  strength  as  my  day  de- 
manded, though  I  had  trials  before  I  quit  the 
place. 

At  this  place  one  of  my  brethren  in  the 
ministry  came  to  me  and  said  that  he  would 
never  lay  hands  upon  me,  or  that  he  could  not 
ordain  me,  because  I  was  not  sound  in  the 
faith,  for  he  had  been  informed,  that  I  disbe- 


159 

lieved  in  the  ordinances.  I  asked  him,  if  the 
ordinances  constituted  the  faith  once  deliv- 
ered to  the  saints,  as  he  had  represented  it. 
When  he  had  thought  a  little,he  dared  not  an- 
swer in  the  affirmative.  I  then  gave  him  to 
understand,  that  he  had  been  too  quick  in  re- 
fusing to  ordain  me,  for  I  believed  as  little  in  his 
right  to  ordain  as  I  did  in  the  ordinances. — 
He  then  accused  me  of  not  following  the  ex- 
amples of  the  apostles,  for  they  ordained  by 
the  laying  on  of  hands  ;  this  I  did  not  deny  : 
But  as  he  contended  for  the  form  I  contended 
for  the  power,  and  told  him  that  if  he  would 
follow  the  examples  of  the  apostles,  and  give 
the  Holy  Ghost  when  he  laid  on  hetoids  as  the 
apostles  did,  then  I  would  submit  to  ordina- 
tion. He  then  plead  that  the  gifts  of  the 
Holy  Spirit  by  the  laying  on  of  hands  was  a 
privilege  peculiarly  granted  to  the  apostles, 
and  that  it  had  long  since  ceased.  I  replied, 
that  if  he  could  prove  by  the  scriptures,  that 
the  power  was  to  cease  with  the  apostles,  I 
would  engage  to  prove  from  the  scriptures 
that  the  form  or  ceremony  of  laying  on  of 
hands  was  to  cease  at  the  same  time  ;  and  so 
our  conversation  ended,  after  I  had  given  him 
to  understand  that  if  any  had  "  a  form  of  god- 
liness^ denying  the  power  thereof"  from  such 
I  should  "  turn  awayP 

While  some  of  my  brethren  frowned  upon 
me,  others  tried  the  influence  of  that  chris- 
tian love  which  had  ever  existed  between  us 
from  the  first,  this  seemed  to  be  more  power- 


160 

ful  on  my  mind  than  any  other  means  what- 
ever. 

When  the  evening  came,  a  time  of  trial 
came  wilh  it :  for  though  I  had  taken  meas- 
ures to  leave  society,  yet  all  that  was  selfish 
within  me,moved  me  to  continue  where  I  was. 
It  had  been  proposed  to  me,  that  if  1  should 
continue,  I  might  enjoy  my  sentiment,  and 
sometimes  preach  it  too.  During  the  even- 
ing, one  of  my  brethren,  who  began  to  labor 
in  the  ministry  about  the  time  I  did,  came 
forward  and  related  his  experience,  or  call 
to  the  ministry,  in  order  to  receive  ordination. 
During  the  time,  which  was  two  hours  or 
more,  I  was  laying  on  the  floor  in  one  corner 
of  the  room,  where  I  heard,  thought  and  con- 
sidered on  all  I  heard. 

As  my  mind  had  frequently  been  plunged 
into  darkness  by  beholcfing  the  condition  of 
the  church  with  the  narrowness  of  the  way 
which  I  was  called  to  travel,  so  it  seemed  to 
be  again.  My  mind  seemed  to  recoil  at  the 
thought  of  leaving  society,  and  more  espe- 
cially when  I  considered  that  my  religious  o- 
pinion  would  bring  upon  me  all  that  slander 
which  is  the  sure  production  of  enraged  su- 
perstition. As  the  man  was  long  relating  his 
experience,  many  fell  asleep  and  sat  nodding 
on  their  seats,  as  if  there  was  nothing  going 
on  worth  their  attention.  Whilst  others  slept, 
the  thoughts  which  passed  through  my  mind 
drove  from  me  every  appearance  of  heavi- 
ness or  stupidity.     The  man  I  believed  to  be 


161 

one  that  God  had  called  to  the  work  of  the 
ministry,  but  instead  of  abiding  in  his  calling,, 
he  was  now  reduced  to  think  himself  "made 
perfect  in  the  flesh"  While  I  lay  on  the  floor, 
thero  was  but  little  of  any  thing  that  could 
attend  to  darken  my  mind,  and  make  my  way 
seem  hard  and  unpleasant,  but  what  presen- 
ted itself  before  me.  When  meeting  was 
broken  up,  I  set  out  in  company  with  several 
others  to  find  a  place  of  entertainment,  and 
as  it  was  very  dark,  we  frequently  groped 
from  one  side  of  the  way  to  the  other,  not  be- 
ing able  to  discover  the  path.  One  of  my 
companions  observed  that  it  was  very  dark  ; 
yes  said  1,  (alluding  to  my  mind)  but  it  is  not 
half  so  dark  without  as  it  is  within. 

When  I  had  come  to  my  lodging  and  re- 
tired to  bed,  I  thought  of  inquiring  of  the 
Lord  once  more,  but  when  I  had  thought  of 
asking  a  knowledge  of  things  which  had  al- 
ready been  given  me  again  and  again, I  quer- 
ied whether  the  Lord  would  hear  and  answer 
me  ;  so  like  Abraham,  1  said,  "  Oh  let  not  the 
Lord  be  angry  and  1  will  speak  yet  but  this 
once."  Lord,  said  I,  let  my  former  witnesses 
be  what  they  may  have  been>  let  them  be 
forgotten  and  be  as  though  they  had  not  been, 
and  show  me  by  a  vision  this  night  the  con- 
dition of  the  church,  and  all  thou  requirest  of 
me.*  Show  me,  said  I,  whether  I  shall  con- 
tinue  in  society   to   please   the  brethren — 

*  When  I  speak  of  the  church,  unless  I  particularize  one  denomination;. 
1  jceau  the  churches  in  general. 

o2 


162 

whether  I  shall  count  my  former  witnesses  as 
nought,  and  so  run  with  the  multitude,  or 
show  whether  I  am  right  in  the  part  which  I 
am  acting.  When  I  had  put  up  my  petition 
or  my  desires  to  God  I  quietly  fell  asleep,  and 
the  morning  brought  to  my  recollection  the 
following  dream. 

I  thought  in  the  vision  of  the  night,  that 
as  I  was  at  work  upon  a  new  building,  a  man 
presented  me  with  an  instrument  of  music, 
and  urged  very  pressingly  that  I  should  give 
him  a  deed  of  my  farm.  Though  I  made 
many  objections  and  spoke  of  the  folly  of 
parting  with  all  I  possessed  for  so  worthless 
an  instrument,yet  he  possessed  a  magic  pow- 
er, or  an  influence  over  me  that  I  was  not  a- 
ble  to  resist,  and  the  instrument  was  crowd- 
ed upon  me,  and  the  bargain  was  made 
even  against  my  will.  When  the  bargain 
was  completed,  the  man  next  beset  me  to 
go  with  him  to  meeting  ;  to  this  I  was  also 
opposed,  for  I  was  ashamed  of  my  compa- 
ny, and  ashamed  to  be  seen  with  my  instru- 
ment, but  as  it  seemed  to  me  I  had  become 
partner  with  him  in  all  his  ways,  so  I  was  o- 
bliged  to  go.  When  I  had  travelled  a  little 
distance,  I  came  to  a  row  of  buildings  where 
the  people  had  assembled  for  religious  wor- 
ship. The  rooms  in  which  the  people  were 
assembled  were  all  open  in  front,  so  that  I 
had  a  full  view  of  all  that  passed  within.  It 
appeared  that  a  different  denomination  oc- 
cupied each  room,  and  as  I  passed  by,  I  savy 


163 

all  the  different  modes  of  worship  that  ever 
were  known.  When  I  had  travelled  and  view- 
ed for  some  time  all  the  different  modes  of 
worship,  1  was  surprised  to  see  how  men  were 
led  and  governed  by  each  other  in  their  reli- 
gion. As  I  viewed  I  stopped  and  exclaimed 
Good  God!  shall  I  ever  be  led  about  by  the 
traditions  of  men  like,  this? — There  was  once 
a  people  who  worshipped  by  the  motion  of 
the  body,  I  saw  them  in  my  dream  though  I 
had  no  historical  knowledge  of  such  worship 
until  long  since. 

When  I  had  travelled  to  the  end  of  the 
buildings,  I  heard  from  an  adjacent  room,vo- 
cal  prayer,  it  seemed  as  if  they  were  praying 
for  me.  I  did  not  know  who  they  might 
be,but  as  I  was  ruminating  in  my  mind  what 
this  should  mean,  they  came  out  of  the  house 
one  by  one,  and  advanced  towards  me  one 
after  the  other.  The  first  person  that  came 
to  me  w7as  my  wife,  who  was  a  member  of 
society,  I  then  perceived  that  it  was  the  Free- 
will Baptist  Church,  they  were  all  uncovered 
as  lowT  as  their  breasts,  save  they  were  cov- 
ered with  smut  and  blackness,  so  that  I  hard- 
ly knew  them.  When  my  wife  came  to  me  I 
was  surprised  to  find  her  with  others  in  a  con- 
dition so  dirty,  and  putting  my  fingers  upon 
her  bosom  the  dirt  was  removed  by  the  im- 
pression of  my  fingers,  and  I  exclaimed,  why 
do  ye  not  wash  ?  but  all  my  persuasion  was 
in  vain,  for  I  could  not  convince  them  that 
they  were  dirty.  I  told  them  that  if  they  would 


164 

remove  what  was  on  the  outside  they  would 
become  clean  and  wholesome.  While  I  was 
persuading  them  to  wash,  they  began  to  per- 
suade me  to  stay  with  them,  and  so  conduc- 
ted rne  to  the  house  from  whence  they  came 
out.  Here  I  found  a  dark  and  dirty  house; 
it  was  dark,  because  it  had  no  windows. — 
When  I  saw  the  place,  I  told  them  that  they 
must  remove  from  that  place,  or  I  should  quit 
them ;  and  as  they  seemed  to  be  pleased 
with  their  condition,  1  left  them.  After  this, 
my  disagreeable  conduct  led  me  into  a  large 
congregation,  and  then  impudently  demand- 
ed of  me,  that  I  should  play  upon  the  instru- 
ment of  music  to  please  the  people;  to  this 
my  mind  felt  the  deepest  aversion,  but  I  was 
involuntarily  compelled  by  the  same  magical 
influence  by  which  I  had  been  compelled  in 
the  beginning.  The  instrument  was  forced 
to  its  position,  whilst  I  realized  all  the  guilt 
which  I  could  have  felt,  had  die  act  been  by 
my  own  consent.  When  I  began  to  play,  I 
thought  the  instrument  broke  into  a  hundred 
pieces  and  scattered  upon  the  floor  all  about 
me.  When  I  saw  what  was  done  I  was  glad 
— for  that  which  I  had  already  done,  I  felt  the 
deepest  condemnation.  As  the  instrument 
fell  upon  the  floor,  my  ears  were  saluted  with 
a  voice  in  a  mild  accent,  calling- me  by  name, 
saying,  Friend  Patching,  thou  hast  done  ivrong 
— upon  hearing  this,  I  looked  about  me  to 
find  from  whence  the  voice  should  come,  and 
saw  a  Quaker  as  I  thought,  sitting  very  de- 


165 

rnurely  with  his  bead  resting  upon  the  top  of 
his  staff.  This  reproof  was  weak  but  power- 
ful— innocent  but  wounding.  Though  the  re- 
proof was  mild,  it  was  conducted  by  my  con- 
science to  the  very  recess  of  my  heart ;  so  the 
last  I  recollect  of  my  dream,  1  stood  in  the 
midst  of  the  congregation  confessing  my 
wrong  and  imploring  the  forgiveness  of  God 
for  what  I  had  done  in  attempting  to  please 
the  people. 

In  the  morning  I  drew  the  following  inter- 
pretation from  my  dream.  The  new  build- 
ing represented  what  others  called  my  new 
doctrine.  By  putting  away  my  farm  which 
was  real  property,  for  a  worthless  instrument 
of  music,  warned  me  against  putting  away 
my  own  experience  (which  was  good)  for  the 
sake  of  pleasing  the  people.  By  the  differ- 
ent assemblies  of  people,  I  was  shown  the 
general  condition  of  the  church,  as  it  is  with 
all  its  modes  and  forms  of  worship. — The 
condition  of  the  Free-will  Baptist  church 
was  very  strikingly  set  forth,  because  with 
them  I  had  the  most  to  do  at  this  time  ;  the 
house  in  which  I  found  them,  as  it  was  dirty 
and  dark,  went  to  confirm  the  construction 
which  I  had  already  put  upon  that  dream 
which  I  had  dreamed  about  four  years  then 
past,  and  went  to  shew  me  that  it  was  my 
duty  to  leave  society/*  From  the  Quak- 
er's admonition   when   I   was  asleep,!   was 

*  See  Cuiivincement,  chap.  3,  p.  46 


166 

taught  to  take  heed  when  awake,and  so  I  have 
never  sought  to  please  (he  people. 

Though  my  mind  was  frequent  in  the  vis- 
ion of  the  night  for  about  four  years  pre- 
vious to  this  dream,  1  have  never  since 
had  a  single  dream  of  any  account.  After 
this  dream,  my  mind  felt  confirmed,  and 
knowing  duty,  I  had  only  to  resolve  on  doing 
it,  I  had  now  like  Gideon  turned  the  "fleece" 
again  and  again.  I  sought  my  duty  by  signs 
by  day  and  night — outwardly  and  inward- 
s- 
Dreams  have  often  been  condemned  as  en- 
thusiasm. But,  though  the  opinion  of  oth- 
ers may  be  what  it  may,  1  am  convinced  that 
God  is  well  pleased  to  answer  his  children  by 
the  vision  of  the  night.  The  scriptures  a- 
bound  with  an  account  of  God's  revelation 
to  his  people  in  dreams. — "  God  came  to  A- 
bimelech  in  a  dream."  Gen.  xx,  3. — The  Lord 
appeared  to  Jacob  in  a  dream  and  he  was  in- 
structed concerning  future  things,  Gen.  xxviii, 
12,  13,  14,  &c. — Joseph  had  dreams  again 
and  again,  Gen.  xxxvii,  5,  9.  Joseph  had 
dreams  which  he  did  not  understand  until 
years  after  he  went  into  Egypt. — Dreams 
were  among  the  means  by  which  God  prom- 
ised to  teach  the  Prophet,Num.  xii,  6. — God 
appeared  to  Solomon  in  a  dream,  1  Kings, 
iii,  5. — It  is  said  "  in  a  dream,  in  a  vision  of 
the  night,  when  deep  sleep  falleth  upon  man, 
in  slumbering  upon  the  bed  then  he  openeth 
the  ears  of  men  and  sealeth  their  instruction^ 


167 

Job  xxiii.  15, 16 — I  might  speak  of  Daniel, 
Nebuchadnezzar,  and  of  Joseph  (Matth.  i.  20) 
and  of  Paul,am\  of  many  others  who  were  in- 
structed by  dreams. — The  dispensation  of 
dreams  were  not  to  cease  with  the  fulness 
of  the  gospel  dispensation,  but  it  is  said  "  I 
will  pour  out  my  Spirit  upon  all  flesh  ;  and 
your  Sons  and  your  Daughters  shall  prophesy, 
your  old  men  shall  dream  dreams,  your  young 
men  shall  see  visions."    Joel,  ii,  26. 

There  are  three  kind  of  dreams;  1st,  such 
as  arise  through  much  business,  (Eccl.  v,  3;) 
and  the  elements  of  the  mind.  2d,  such  as 
are  peculiar  to  a  debilitated  mind,  these  are 
wearisome  and  disagreeable  and  much  con- 
fused. 3d,  dreams  or  visions  which  are  sent 
from  God,  leave  a  remarkable  impression  on 
the  mind, and  as  such  visions  are  fitted  to  the 
case  or  condition  of  the  person  to  whom  they 
are  sent;  it  is  not  impossible  that  such  visions 
when  related  to  others,  may  be  as  foreign  to 
their  understanding,  as  their  condition  may 
be  foreign  to  the  one  who  has  the  vision. — 
God  does  his  own  work  in  such  visions  "that 
he  may  withdraw  man  from  his  purpose,"  (or 
from  his  own  work,)  "and  hide  pride  from 
man"  Who  is  he  that  will  believe  the  prom- 
ise ?  fCT*'  Whatsoever  ye  ask,  in  prayer,  believ- 
ing, ye  shall  receive.'  Matth.  xxi,  22. 

After  my  last  dream  I  returned  home,  and 
in  a  few  days  the  church  condescended  to 
give  me  the  the  following  letter: 


168 

"This  is  to  all  whom  it  may  concern,  that 
this  day  we  have  received  from  the  hand  of 
our  well  beloved  brother,  Tallcut  Patching, 
(who  has  been  a  member  of  our  society  for 
several  years,)  a  lelter  requesting  a  dismis- 
sion from  our  number,  that  he  may  stand  by 
himself. 

"We  are  sorry  that  there  is  such  a  differ- 
ence between  him  and  us.     In  his  letter  he 
states  that  the  difference  is  on  ordinances, 
such  as  baptism  by  water,and  the  Lords  sup- 
per in  elements — these  he  states  in  his  opin- 
ion are   not  gospel  ordinances,   and  are  the 
cause  of  great  divisions  among  christian  so- 
cieties.    These  are  his  reasons  why  he  does 
not  choose  to  continue  a  member  with  us ; 
and  since  there  remains  this  difference,  con- 
sidering his  public  station     in  the  ministry, 
we  have  yielded  to  his  request  as  above. — We 
feel  to  recommend  him  to  the  world  a  broth- 
er in  good  fellowship  with  us  in  all  things,  ex- 
cept  the  above  mentioned  differences.     We 
also  recommend  him  as  one  that  we  believe 
the  Holy  Ghost  hath   separated  to  the  work 
of  the    ministry,  and  as  one   sent  to  preach 
the  pure  and  unsullied  gospel  of  a  risen  Sa- 
viour to  a  Gentile  world,  and  we  hope  he  may 
study  to  shew  himself   approved  unto  God, 
a  workman  that  needeth  not  to  be  ashamed, 
rightly  dividing  the  word  of  truth. — Tnis  we 
feel  to   roccoTTimend    him  as  a  brother  and 
minister  in  Christ  Jesus,  faithful  in  all  things 
except  in  outward  ordinances  as  above  men- 


169 

tioned.  We  hope  that  God  will  convince 
him  and  us,  of  all  our  errors,  and  that  we  may- 
retain  the  Spirit  of  christian  watchfulness 
over  each  other — May  the  Lord  add  his 
blessing  for  his  Son's  sake,  that  all  possible 
praise  may  redound  to  his  name,  in  this 
world,  and  in  the  world  to  come. 

"  This  is  given  by  the  request  of  the  breth- 
ren in  our  said  church.  T.  C. 

u  Church  Ckrk. 

"  BOSTON,  JUNE  10.  1820. 

No  doubt  it  would  have  been  pleasing  to 
my  reader  to  have  seen  a  copy  of  the  letter 
which  I  wrote  to  the  society  requesting  a  dis- 
mission, but  as  I  did  not  think  of  writing 
this  part  of  my  book,  I  did  not  reserve  a  copy, 
and  the  brethren  did  not  see  fit  to  let  me 
have  a  copy  of  it,  though  I  requested  it. — 
The  reason  why  they  were  not  willing  to  let 
me  publish  the  letter  was,  as  I  have  been  in- 
formed, because  I  blamed  them  therein  for 
making  baptism  the  door  into  the  church,  and 
foisputting  too  much  stress  on  the.outward 
ceremonies.  As  to  their  making  baptism  the 
door  into  the  church ;  if  I  misrepresented 
them  in  that  letter,  I  am  glad  of  it,  for  it  is  bet- 
ter that  I  should  be  deceived,  (being  a  single 
person,)  then  that  the  whole  body  of  Free- 
will Baptists  should  pretend  to  one  thing  and 
hold  to  another.  But  as  they  decided  in  the- 
Elder's  conference,  as  I  have  before  observ- 
ed, that  they  would  in  no  case  rtceiyQ  ft 
p 


170 

member  into  society,  but  for  baptism  in  a 
particular  mode,  I  leave  my  impartial  read- 
er to  judge  whether  they  make  baptism  the 
door  into  the  church,  or  whether  they  do  not. 
But  seeing  I  could  not  well  obtain  a  copy,  my 
reader  will  receive  this  as  a  reasonable  a- 
pology  for  not  inserting  it  here. 

When  I  left  society  it  seemed  as  if  satan 
lost  one  of  the  principal  means  by  which  I 
had  been  long  kept  in  bondage.  As  the  smal- 
lest weight  appears  cumbrous  until  the  height 
is  found  and  then  facilitates  downward  ;  so  it 
was  with  me,  when  I  gained  a  dismission 
from  the  Church — I  had  climbed  the  mount  of 
difficulty,  to  the  summit  of  trial ;  until  now 
every  cross  proved  a  burden.  In  duty  I  was 
not  enough  reconciled,  or  I  was  in  doubts  as 
to  duty,  or  my  conscience  was  wounded  be- 
cause the  cross  appeared  so  large  that  duty 
was  neglected.  But  when  I  came  out  open- 
ly and  embraced  the  cross,  every  thing  that 
before  seemed  to  be  a  burden,  now  seemed  to 
be  a  help.  In  every  cross  there  was  life,  and 
in  every  cjuty  there  was  glory  and  humility. 
Satan's  spell  was  broken  and  that  which  I  had 
been  seeking  for,  for  several  years  seemed  to 
be  accomplished  in  a  degree,  by  a  single  blow 
— pride,  anger,  and  worldly  Handedness 
with  which  I  was  peculiarly  beset  before, 
now  found  a  death  under  the  cross.  The 
froivns  and  the  flattery  of  men  were  viewed 
without  distinction,  as  I  regarded  not  the  one, 
nor  feared  the  other.     I  heard  with  attention 


171 

those  whom  I  judged  able  in  counsel,  but  as 
I  had  no  confidence  in  man,  I  placed  no  con- 
fidence in  any  but  God,  whose  I  was,  and  by 
whose  power  and  grace  I  have  enjoyed  the 
same  blessing  in  a  good  degree,  until  the 
present  day. 

Immediately  on  the  receipt  of  my  letter  of 
dismission  from  the  church,  I  set  out  on  a 
journey  to  the  east,  not  knowing  how  far  I 
should  go,  nor  when  I  should  return.  This 
journey  had  been  on  my  mind  for  several 
months,  but  I  dared  not  undertake  it  until  I 
should  be  free  from  society. 

When  I  left  home  I  did  not  harbor  the  most 
distant  notion  that  I  should  ever  meet  a  sin- 
gle person,  who  would  believe  as  I  did,  and  I 
really  supposed  when  I  had  preached  once  in 
a  place,  that  I  never  should  be  permitted  to 
preach  there  again.  While  under  these  sen- 
sations tears  came  from  my  eyes,  but  they 
flowed  more  from  a  sense  of  God's  nearness 
than  from  a  sense  of  any  loss  which  I  expec- 
ted to  sustain  ;  for  the  cost  of  the  world  with 
all  its  boasted  favors,  (when  compared  with 
the  faith  and  confidence  which  I  had  in  God) 
seemed  to  be  no  cost  afalh  I  felt  reconciled 
to  God,  and  accounted  that  Heaven  which  I 
enjoyed,  and  that  which  I  expected,  cheap  at 
the  loss  of  all  things. 

In  my  journey,  I  proceeded  as  far  as  Far- 
mington,  in  the  county  of  Ontario,  something 
more  than  one  hundred  miles,  and  as  I  went 
1  preached,  without  fearing  persons  or  sect*. 


172 

In  this  journey  I  visited  a  yearly  meeting,  hol- 
den  by  the  people  called  Christians.  While  I 
was  at  this  meeting,  a  circumstance  took 
place  which  I  shall  mention  as  but  one  a- 
lnong  a  thousand  instances  of  prelatical  pre- 
sumption. A  preacher  who  had  seen  me 
before,  having  a  good  fellowship  for  me,  and 
knowing  that  I  was  not  ordained,  said  to  me 
while  I  was  in  his  house — brother,  are  you 
willing  to  submit  to  ordination  if  the  Holy 
Ghost  says  so  ?  To  this  I  replied  as  I  went 
out  of  the  room,  yes. 

Not  long  after  this,  I  hear  him  conversing 
with  other  preachers  about  appointing  a 
meeting  for  ordination,  upon  which  I  drew 
near  and  requested  to  know  who  should  be 
ordained :  to  which  he  replied,  yourself  I  sup- 
pose, from  what  was  said  this  morning. — 
Truly,  said  I,  if  the  Holy  Ghost  says  this,  I 
will  submit.  Then  said  he  (raising  his  hands 
to  give  energy  to  his  gracious  pretensions,) 
the  Holy  Ghost  tells  me  to  lay  on  my  hands, 
and  ordain  you}  and  see  that  you  do  not  fight 
against  God.  To  this  I  replied,  that  unless 
the  Holy  Ghost  should  teach  me  such  a  du- 
ty, I  should  not  submit  But  said  he,  do  you 
not  believe  in  ordination  according  to  the 
example  of  the  apostles  ?  Said  I,  lay  on 
hands  and  give  the  Holy  Ghost  as  the  apos- 
tles did,  and  then  urge  the  example  of  the 
apostles  and  I  will  submit.  By  this  time  the 
mistaken  man  began  to  be  jealous  of  my 
sentiment,  and  to  confound  my  notion,  and 


173 

justify  his  own,  he  alleged,  that  there  was  no 
such  thing  as  the  Holy  Ghost  among  chris- 
tians in  this  day  as  in  the  days  of  the  apos- 
tles ;  whereas  he  had  just  declared  in  the 
most  solemn  manner  that  he  should  lay  hands 
on  me  by  the  authority  of  the  Holy  Ghost, 
Setting  aside  every  other  inconsistency, 
how  presuming  it  was  for  this  man  to  say  the 
Holy  Ghost  commanded  him  to  ordain  me, 
when  I  disbelieved  in  ordination,  and  when 
I  had  letters  then  in  my  possession,  shewing 
that  I  had  rejected  the  sacraments  with  oth- 
er things  which  he  believed  to  be  christian 
duiies,and  the  only  signs  of  a  visible  church  ? 
1  do  not  doubt  but  what  the  man  thought 
that  I  had  ought  to  be  ordained,  that  I  might 
be  more  useful  to  the  church  ;  but  haw  sin- 
ister it  is  for  preachers  and  people  to  say, 
that  the  Holy  Ghost  tells  them  to  do  so  and 
so,  when  they  only  act  according  to  the  pre- 
judice of  education,  or  according  to  their 
own  human  judgment. 

It  was  at  this  meeting  that  I  became  ac- 
quainted with  Wm.  M'Leland,  a  man  with 
whom  I  have  since  formed  a  correspondence, 
and  with  whom  I  feel  the  deepest  union. — 
While  we  were  hundreds  of  miles  apart,  he 
with  the  Methodist  society,  and  I  with  the 
Free-will  Baptist,  our  minds  had  been  led  to 
consciousness  on  the  same  things.  We  had 
both  left  society  for  the  same  reason,  and  so 
we  met  at  this  meeting.  My  desire  is  that 
this  man  may  be  preserved  blameless  in  his 
f2 


174 

life,  and  that  he  may  never  repine  under  the 
trials  and  disappointments  which  will  inev- 
itably be  found  in  the  way  of  duty,  by  the 
faithful  servants  of  God. 

During  this  journey  I  visited  several  Friend 
families,  where  I  was  forcibly  struck  with 
that  order,  sobriety  and  easiness  of  manners 
seldom  found  among  any  other  class  of  peo- 
ple. After  being  absent  from  my  family  a- 
bout  two  months,  I  returned  homeward,  tak- 
ing in  my  way,  the  town  of  Rushford,  in  the 
county  of  Allegany.  In  this  place  the  Lord 
was  very  near,  and  I  spake  in  the  after  part 
of  the  day  for  about  two  hours,  and  my  tes- 
timony was  easy  and  with  much  plainness. 
When  I  had  done  speaking  on  my  subject,  j 
expressed  my  thanks  for  the  use  of  the  mee- 
ting house,  but  a  baptist  man,  (as  I  was  in- 
formed as  to  his  order,)  was  so  enraged  be- 
cause I  had  spoken  against  the  ordinances, 
that  he  said,  (as  if  speaking  for  the  society,) 
we  shall  look  out  next  time  who  has  our  mee- 
ting house.  On  getting  upon  my  horse  it 
was  said  again,  "  The  foxes  have  holes,  and 
the  birds  of  the  air  have  nests,  but  the  Son 
of  man  has  no  where  to  lay  his  head,"  inti- 
mating, as  I  was  among  strangers,  that  I 
might  lay  in  the  streets  before  he  would  in* 
vite  me  home  with  him.  But  so  it  was,  tho' 
this  man  would  not  receive  me,  his  express-* 
ion  so  affected  another,  that  he  invited  me  to 
tarry  at  his'house  and  so  I  had  entertainment. 

On  returning  home  I  witnessed  the  fut- 


175 

iilment  of  that  part  of  my  dream  which  re- 
lated to  my  leaving  society  for  I  found  some 
of  my  brethren  following  me,  though  at  a 
distance,  as  I  had  seen  in  my  vision.*  They 
had  seen  so  much  of  the  true  light  that  they 
felt  constrained  in  a  degree  to  quit  the  dead 
forms  of  religion,  though  they  did  not  feel  it 
a  duty  to  quit  society  ;  so  it  might  be  clearly- 
seen  that  they  were  between  me  and  the 
place  where  I  left  them. 

I  now  saw  plainly  that  storm  which  would 
have  beat  hard  upon  me  if  I  had  not  quit  so- 
ciety as  I  did ;  for  though  they  plead  hard 
with  me  to  continue  in  society,  and  notwith- 
standing freedom  of  sentiment  was  offered  mo 
when  I  came  to  preach  plainly  what  1  belie- 
ved of  the  triithy'dW  were  highly  displeased  ; 
and  had  1  not  quit  as  I  did,  I  should  have  had 
to  suffer  the  reproach  of  an  excommunicated 
member.  But  I  had  been  too  quick,  for  them, 
and  such  as  felt  disposed  to  injure  me,  could 
only  do  it  by  a  false  representation  of  my 
doctrine.  It  seemed  for  a  while,  when  I  look- 
ed about  me,  as  if  Herod  and  Pilate  were 
made  friends  in  one  day.  Some  among  air 
the  formal  denominations  seemed  resolved  to 
put  me  to  death,  because  their  craft  was  ir* 
danger  ;  for  they  could  have  said  no  more  a- 
gainst  me,  than  that  I  could  not  agree  with 
them,  in  such  things  as  they  themselves 
could  not  agree  about.  Many  who  belonged 
to  the  different  societies)  who  before  were 

*  See  Conviawment,  cliap.  ii.  p.  40. 


176 

disagreeing,  now  became  friends,  that  they 
might  help  one  another  against  me;  but 
those  who  belonged  in  society  where  I  did, 
were  the  ones  by  whom  I  suffered  most. — 
They  did  not  then  pretend  to  meddle  with 
my  moral  life,  for  they  had  deprived  them- 
selves of  that  by  giving  me  the  letter  which 
they  did. 

When  I  say  that  I  have  suffered  most  from 
the  society  to  which  I  belonged,  I  mean  some 
of  the  most  leading  members.  I  would  not 
wish  to  be  understood  that  I  have  no  friends 
in  society,  for  1  believe  the  majority  are  my 
friends.  Many  of  my  brethren  have  mourned 
when  I  have  mourned,  and  they  have  tvept 
when  I  have  wept]  but  some  who  were  once 
my  friends  have  become  my  enemies,and  they 
have  viewed  me  afar  off;  while  others,  who 
were  my  enemies,  have  become  my  friends, 
and  though  they  have  not  left  society,  yet 
they  have  become  subject  to  reproach,  and  I 
believe  for  the  sake  of  Christ. 

Whatever  may  have  been  said  concerning 
me,  since  I  left  society,  one  thing  is  sure,  I 
was  once  esteemed  by  those  who  have  since 
become  my  enemies.  1  once  commanded 
as  much  respect,  and  had  as  much  influence 
as  any  other  one,  who  had  not  belonged  to 
the  connexion  longer  than  I  had.  Had  I 
quit  society  for  the  purpose  of  building  my- 
self up,  I  should  have  used  my  influence  to 
that  effect.  So  it  was,  that  if  I  had  been  dis- 
posed I  might  have  caused  an  immediate 


177 

split  in  the  church  to  which  I  was  belonging ; 
but  because  I  regarded  the  truth  more  than 
party,  I  observed  to  the  leading  members 
of  the  church,  that  if  they  would  let  me  go 
I  would  leave  church  as  still  as  possible. 

There  has  never  been  a  time,  notwithstand- 
ing the  opposition  of  my  enemies,  but  what 
I  have  had  it  in  my  power  to  form  societies 
in  nine  towns  out  of  ten,  where  I  have  trav- 
elled,but  I  have  never  sought  to  build  myself 
up,  by  forming  a  party.  I  am  sensible  of  the 
fall  of  the  church,  and  I  am  sensible  that  the 
grace  and  humble  virtues  of  a  true  christian, 
is  too  little  regarded,  and  too  little  sought  af- 
ter in  church-building  ;  and  so  long  as  men's 
traditions  constitute  so  principal  a  part  of  the 
foundation  and  grace  of  the  church,  I  had 
much  rather  suffer  alone  than  to  wound  the 
cause  of  Christ  with  thousands. 

When  I  left  society,  it  was  for  conscience 
sake;  my  convincement  of  things  most  mo- 
mentous, urged  me  to  renounce  a  standing, 
which  I  could  no  longer  maintain  with  peace 
of  mind.  I  had  conceived  no  affront ;  made 
no  calculations;  I  sacrificed  many  friends, 
but  consulted  none.  A  christian  life  had  not 
become  wearisome,  I  only  desired  then  as  I 
do  still,  to  do  the  will  of  God  in  all  thines. 

"  I  urge  not 
Against  Heaven's  Land  or  will,  nor  bate  o  jot 
Of  heart  or  life  \  but  sti!J  bear  up  a»d  steer 
Right  pnuard." 


178 

Here  I  will  mention  that  after  I  had  made 
a  verbal  request  to  leave  society  I  obtained 
a  knowledge  of  Friends  (called  Quakers)  by 
their  books  for  the  first  time.  The  first  book 
that  I  read  was  on  baptism,  written  by  Job 
Scott.  Though  two  or  three  tracts  had  fall- 
en into  my  hands  a  little  before  this,  they 
were  nothing  that  tended  to  give  me  any  in- 
formation as  to  the  doctrine  of  Friends,  nor 
were  they  calculated  to  attract  my  mind 
more  than  many  other  writings,  so  that  in  all 
I  had  never  read  the  number  of  ten  pages  of 
the  Friends'  writings,  before  I  had  petition- 
ed to  leave  society. 

When  I  had  read  Job  Scott's  book,  I  was 
then  for  the  first  time  satisfied  that  others 
had  rejected  the  ordinances  (so  called)  upon 
the  same  principles  that  I  did,  and  accor- 
dingly became  resolved  to  visit  that  people 
the  first  opportunity  that  should  afford  ;  but 
when  I  had  visited  them  several  times,  and 
had  spoken  among  them,  one  of  the  lead- 
ing members  very  courteously  accompa- 
nied me  toward  my  home,  and  informed 
me  that  they  did  not  generally  allow  per 
sons  to  speak  in  their  meetings  who  did  not 
belong  to  their  society.  Though  the  tender 
Spirit  in  which  this  message  was  delivered, 
seemed  to  be  an  apology  of  itself,  yet  he  ad- 
ded that  he  hoped  that  I  should  not  con- 
ceive an  offence,  to  which  I  replied  Oh 
no !  But  how  did  my  heart  swell  within  me  ! 
Thought  I   to   myself,  I  thought  that  I  had 


179 

found  a  people  with  whom  I  could  agree, 
but  alas,  I  am  yet  alone  !  My  friend  having 
returned  back,  I  put  my  foot  in  the  stirrup  to 
mount  my  horse  when  it  seemed  as  if  the 
stirrup  would  break  with  the  weight  that  lay 
at  my  heart. 

When  I  understood  that  Friends  did  not 
allow  such  to  speak  in  their  society  as  did 
not  belong  with  them,  I  should  not  have  un- 
derstood a  forbidance,  but  an  expression  of 
their  fear  of  receiving  and  encouraging  that 
among  them  which  they  had  not  proved.  I 
have  since  spoken  among  Friends  with  satis- 
faction, and  1  believe  with  acceptance. 

When  I  first  attended  the  meetings  of 
Friends  they  were  strangers  to  me,  and  I  was 
a  stranger  to  them,  and  as  Paul  when  he 
went  to  Jerusalem,  (Acts,  ix.  26,)  "  assayed 
to  join  himself  to  the  disciples****  they  were 
all  afraid  of  him,  for  they  believed  not  that  he 
was  a  disciple,"  so  it  was  with  me  ;  as  I  was 
a  stranger  to  them  they  thought  to  discoun- 
tenance in  me,  that  inconsiderateness  in 
speaking,  which  i3  so  common  among  most 
all  denominations  but  their  own. 

By  the  little  acquaintance  I  have  had  with 
Friends,  I  have  found  that  love  and  that  at- 
tachment which  "  waters  cannot  quench, 
nor  the  floods  drown  ;"  but  I  fear  some  a- 
mong  Friends,  have  too  much  departed  from 
\heix first  love.  Like  ancient  Israel,  have  they 
not  suffered  too  much  by  receiving  the  Spirit 
of  others  about  them,  and  so  become  too 


180 

proud  and  fashionable  ?  I  fear  they  have  lost 
too  much  that  evangelizing  Spirit  which  once 
attended  their  ministry.  I  say,  I  fear  this  is 
the  case  with  some,  but  I  must  leave  it  to  the 
most  Spiritual  among  Friends,  and  to  such 
as  are  better  acquainted  with  them  than  I  am, 
to  judge  of  them  as  a  people. 

Some  may  say,  that  this  hypothesis  will  dis- 
please the  Quakers,  but  I  trust  it  will  not  be 
so.  Surely,  according  to  the  Proverb,  "  He 
that  reproveth  a  scorner  getteth  to  himself 
shame :  and  he  that  rebuketh  a  wicked  man 
getteth  himself  a  blot,"  but  "rebuke  a  wise 
man  and  he  will  love  thee."  There  are  many 
among  Friends  who  maintain  the  Spirit  of 
the  gospel  and  are  able  to  discern  between 
the  "  clean  and  the  unclean,"  and  my  desire 
is  that  the  Friends  may  "  be  watchful,  and 
strengthen  the  things  which  remain  that  are 
ready  to  die"  for  I  am  sure  that  for  the  Spir- 
ual  privileges  which  God  has  committed  to 
that  people  he  will  require  of  them  nothing 
less  than  "  ten  talents." 

Dear  reader,  I  have  now  related  my  con- 
vincement  to  the  truth  of  religion,  and  with- 
out stopping  here  to  relate  the  means  which 
satan  has  taken  to  hedge  up  my  way,  from 
the  time  I  left  society  until  now,  (which  is 
more  than  two  years  and  a  half,)  I  have  only 
to  say,  that  I  respect  no  man  any  more  for 
his  profession.  1  only  judge  of  men  accord- 
ing to  the  Spirit  they  possess,  and  I  only 
judge  of  ceremonies  in  religion  according  to 


181 

the  effect  which  they  produce.  Did  tenets 
do  as  little  injury  to  the  christian  as  they  do 
good,  there  would  be  but  little  reason  for 
contending  about  them.  But  as  colors  add 
nothing  to  the  real  properties  of  the  garment, 
like  tenets,  they  are  more  fanciful  than  valu- 
able. Though  color  can  add  nothing  valua- 
ble, yet  it  may  destroy  the  strength  of  the  fin- 
est garment,  and  so  tenets  or  creeds,  accord- 
ing as  they  are  distant  from  the  truth  may 
serve  to  make  a  good  man  depart  from  love, 
joy  and  peace.  There  are  many  external 
notions  about  religion  which  may  subjugate 
men  to  looseness  of  life,  levity,  exuberance, 
and  bind  them  down  to  austerity,  and  finally 
subjugate  them  to  much  evil  but  no  real 
good  ;  therefore,  my  soul  says,  with  the  apos- 
tle Paul,  "  It  is  a  good  thing  that  the  heart  be 
established  with  grace^  not  with  meats  whicJi 
have  not  profited  them  that  have  been  occupied 
therein"  Dear  reader,  if  thou  art  one  that  is 
trusting  in  this,  or  in  that  particular  form  of 
religion,  I  can  as  sincerely  wish  thee  free 
from  it,  as  I  could  wish  Ihee  to  be  free  from 
the  most  dangerous  disease.  I  will  assure 
thee  that  thou  wilt  derive  no  lasting  good  from 
any  such  forms  or  ceremonies.  The  question 
is,  art  thou  holy  and  righteous  ?  Is  it  thy  great- 
est desire  to  be  what  God  would  have  thee  to 
be  ?  and  is  thy  language  the  language  of  the 
Psalmist,  "  Whom  have  I  in  heaven  but  thee  ? 
and  there  is  none  that  1  desire  beside  thee  *  * 
God  is  the  strength  of  my  heart  and  my  portion 


132 

forever.-'  O  reader,  art  thou  living  without 
God  and  without  Christ  formed  within  thee, 
the  hope  of  glory,  then  of  the  poor  thou  art 
the  poorest — without  God  thou  art  wretched, 
thou  art  miserable.  Remember  that  thou 
art  a  subject  of  infinite  loss  or  of  infinite  gain  ; 
if  thou  should  lose  thy  own  soul,  a  thousand 
worlds  like  this,  with  ail  its  riches,  greatness 
and  pride,  would  leave  thee  with  an  infinite 
loss !  Was  thee  to  lose  thy  life  of  pride  and 
sin  and  gain  a  life  in  Christ,  thou  would  be 
infinitely  rich  ;  therefore  for  this  seek,  and  for 
this  strive,  that  God  may  grant  thee  "  accor- 
ding to  the  riches  of  his  glory  to  be  strength- 
ened with  the  might  of  his  Spirit  in  the  in- 
ner man,  that  Christ  may  dwell  in"  thy  heart 
"  by  faith,  that  ye  being  rooted  and  grounded 
in  love,  may  be  able  to  comprehend  with  all 
saints  what  is  the  breadth  and  length,  and 
depth,  and  height;  and  to  know7  the  love  of 
God  which  passeth  knowledge,  that"  thou 
rnayest  "be  filled  with  all  the  fulness  of  God." 
"  Now  unto  him  that  is  able  to  do  exceed- 
ing abundantly  above  all  that  we  ask  or 
think,  according  to  the  power  that  worketh 
within  us — Unto  him  be  glory  in  the  Church, 
by  Christ  Jesus,  through  all  ages,  world  with- 
out end.    A  men." 


TO  THE  READER. 

:'  Blessed  are  ye  when  men  shail  revile 
and  persecute  you,  and  say  all  manner  of  e- 
vil  against  you  falsely  for  my  sake.***For  so 
persecuted  they  the  Prophets  which  were  be- 
fore you.  "Math.  v.  11, 12.— I  have  often  tho't 
of  this  sentence  which  was  spoken  by  my  di- 
vine Lord,  and  have  as  often  congratulated 
myself  with  having  some  part  of  the  chris- 
tian's portion  in  this  life,  though  I  might 
come  short  of  it  in  the  next.  But  it  has  giv- 
en me  no  pleasing  sensations  when  I  see  men 
of  ministerial  profession,  condescend  to  pros- 
titute their  ministerial  functions  by  alleging 
tome  such  doctrines  as  constitute  no  part  of 
my  religion  or  sentiment.  Some  seem  to 
have  thought  no  measure  too  mean,  if  they 
could  only  hinder  this  publication  ;  there- 
fore, while  some  have  undertaken  to  give 
my  doctrine  a  shew  of  heresy,  they  have  for- 
bidden others  the  privilege  of  society,  if  they 
should  subscribe  for  a  copy  of  my  book. 

It  has  been  repeatedly  reported  of  me,  that  I 
have  said  the  bible  was  no  better  than  an  al- 
manac. But  for  this  I  only  said,  that  the  scrip- 
tures without  theSpirit  of  God  were  not  fit 
to  govern  the  church,  and  that  the  bare  letter 
with  the  materials  of  which  the  bible  was 
made,  were  no  better  than  an  almanac. 


184 

I  once  said  in  a  quarterly  meeting,  that  in 
the  singular  part  I  had  acted  in  my  religious 
course  for  three  years  then  past,  I  had  acted 
by  divine  inspiration.  1  also  said  at  the  same 
time,  that  I  believed  (here  were  more  preach- 
ers in  hell,  according  to  their  number  in  com- 
munity, then  there  was  of  any  ether  people. 
It  was  afterwards  said  from  this  (or  from  no 
better  authority,)  that  I  said  I  had  been  in 
heaven  three  years,  and  within  that  time  had 
wished  myself  in  heil.  With  such  absurd 
tales  has  my  enemies  endeavoured  to  poison 
the  mind  of  my  friends,  and  fearing  the  re- 
port would  come  to  my  knowledge,  they  have 
charged  the  persons  to  say  nothing  about 
it  to  any  other  one. — One  preacher  found 
means  to  obtain  my  proposal  for  this  work — 
a  half  finished  sheet,  before  the  errors  of  the 
press  were  corrected.  Incomplete  as  it  was, 
this  he  bore  from  town  to  town,  not  for  the 
purpose  of  procuring  subscribers,  but  to  in- 
jure my  prosperity.  I  say  this  man  did  not 
intend  to  procure  subscribers,  for  the  propos- 
al was  presented  in  such  a  manner,  that  such 
as  were  willing  to  subscribe  did  not  sub- 
scribe. 

This  piece  of  conduct  was  far  from  any  thing 
becoming  any  person  who  professed  no  reli- 
gion at  ail,  but  much  more,  a  preacher  of  the 
gospel  :  lstly,  it  was  an  imposition  upon  the 
public — 2dly,  it  was  hypocrisy  in  himself, 
and  3dly,  it  was  intended  as  an  injury  to  me. 
Some  persons  have  written  letters  of  re- 


monstrance,  against  ray  doctrine,  but  when 
they  had  read  them  to  others  with  a  preten- 
sion of  having  written  them  for  me,  they  have 
neversent  them  to  me,  that  I  might  answer 
them.  As  I  have  no  desire  to  make  my  ene- 
mies more  public  than  they  have  made  them- 
selves, I  shall  personate  no  one,  it  is  enough 
to  say  they  are  men  of  ministerial  profession. 

I  would  not  have  mentioned  these  un- 
christianlike  deeds,  merely  because  they  are 
directed  against  me,  and  this  publication, 
but  as  some  of  these  persons  have  engaged 
to  write  against  my  Plea,  I  offer  their  con- 
duct  as  a  specimen  of  what  I  have  reason  to 
expect,  should  they  attempt  to  write  against 
me.  Surely  it  is  a  mark  of  great  inconsider- 
ateness  when  men  agree  to  oppose  a  work 
which  they  have  never  seen,  r  A  fool  utter- 
eth  all  his  mind  :  but  a  wise  man  keepth  it 
in  till  afterwards.'^ 

What  is  more  aggravating  to  me  than  all, 
the  most  of  these  my  enemies,  1  believe  are 
professed  christians,  but  like  Saul  they  are 
zealous  to  maintain  the  traditions  of  the  fath- 
ers, and  think  they  are  doing  God's  service 
in  the  part  they  act. 

I  have  often  beheld  my  greatest  opposers, 
when  my  heart  has  burned  with  love  towards 
them,  and  I  have  thought  to  myself  hoiv  can 
it  be  so  ?  But  so  it  is.  As  they  charge  me 
with  denying  the  gospel  ordinances,  gospel 
institutions,  the  Bible,  &c.  I  will  plainly  con- 
fess that  I  do  believe  in  them  all,  though  per- 
q2 


186 

haps  not  just  as  they  do ;  for  u  this  I  confess, 
that  after  the  manner  they  call  heresy  so 
worship  I  the  God  of  my  fathers  :  believing 
all  things  written  in  the  law  and  in  the  Proph- 
ets."— It  often  gives  me  pleasure  when  I  con- 
sider that  the  truth  is  like  an  iron  pillar,  and 
will  stand  against  all  the  phenomena  of  ra- 
ging bigotry,  superstition  and  blind  zeal. — 
And  though  the  more  inconsiderate  part  of 
mankind  may  rashly  rage  against  the  truth , 
it  will  stand ;  so  if  any  think  themselves 
right,  let  them  not  wrongfully  rage,  for  it  is 
enough  to  be  right,  without  being  wrong. — 
Men  all  have  their  dogmas.  Some  differ  one 
from  the  other,  according  to  their  degrees  of 
literature  ;  others  differ  according  to  their  dif- 
ferent degrees  in  Spiritual  understanding  of 
the  things  of  God.  We  see  that  most  men 
are  confident  of  their  religion,  but,  reason 
teaches  us  that  all  cannot  be  right.  We 
see  the  most  learned  and  wisest  of  men  differ 
much  one  from  the  other  ;  plainly  showing 
us,  that  the  world  by  its  wisdom  knows  not 
God.  But  though  all  may  seem  to  be  alike 
confident,  the  foolish  with  the  wise,  it  is  the 
property  of  the  foolish,  to  rage  with  their  con- 
fidence, but  the  confidence  of  the  wise,  will 
not  prevent  a  candid  investigation,  especial- 
ly in  matters  of  religion. 

Notwithstanding,  dear  reader,  alt  the  op- 
position from  men,  both  public  and  private, 
these  few  sheets  are  at  last  presented  in  vin- 
dication of  the  truth  which  I  do  assuredly  be- 


187 

lieve  and  profess.  In  this  Plea  I  propose  a 
candid  investigation  of  the  scriptures,  and 
though  I  desire  chiefly  to  write  for  the  help 
and  information  of  such  as  are  in  a  state  of 
serious  inquiry  after  the  truth  ;  most  likely 
this  testimony  will  fall  in  the  way  of  others 
too.  I  therefore  desire  that  all  may  be  di- 
vested of  all  prejudice  either  in  favor  of  them- 
selves, or  against  me  ;  in  order  that  they  may 
be  the  better  fitted  to  reject  or  receive,  what 
may  be  offered  to  them  in  these  few  sheets. 

THE  AUTHOR. 

\*  It  was  my  intention,  to  have  offered 
this  little  work  to  the  inspection  of  several  of 
my  friends  before  it  was  committed  to  the 
press  ;  but  for  the  shortness  of  time,  and  the 
distance  some  of  them  live  from  me,  it  was 
out  of  my  power.  But  I  will  assure  them, 
that  it  was  not  by  reason  of  any  felt  self-suf- 
ficiency that  such  inspection  has  not  been 
had. 


FOH  THE  BAPTISM  AND  COMMUNION  OF  THE  HOLY  SPIRIT,    AND 

THAT  WHICH    IS  OF   MATERIAL    BREAD,  WINE,    AND 

WATER   REJECTED  AS  JEWISH    RITES. 


CHAP.  I. 

The  law  of  types  was  given  because  of  sin. — What  ma» 
fell  from,  and  what  they  must  be  restored  to.— John  a 
prophet,  and  by  birth  a  priest,  and  in  life  and  restriction, 
under  the  law  of  Moses.— John  came  to  make  known 
Christ  to  Israel. — John  preached  the  baptism  of  repentance, 
not  water.-^John  was  to  Christ  what  Moses  was  to  Joshua, 

In  commencing  this  Plea  I  would  observe 
to  my  reader,  the  method  of  my  procedure 
will  be  after  a  few  remarks,  to  speak  of  bap- 
tism, &c.  by  noticing  the  particular  time 
when,  where,  to  whom,  and  by  whom  such 
rites  were  received  and  administered,  con- 
sequently, one  time  and  subject  will  be  before 
us  at  one  time,  and  after  that  another,  until 
all  is  investigated. 

In  speaking  of  baptism,  unquestionably 
we  speak  of  a  type,  and  as  it  is  a  type,  it 
must  be  considered  as  one  part  of  the  typical 
law.  The  apostle  Paul  informs  us  that  the 
law  "  was  added,"  (to  the  covenant  made 
with  Abraham)   because  of  transgression." 


i9a 

The  apostle  is  careful  to  notice  the  time 
which  the  law  was  to  continue, namely,  "  Un- 
til the  seed  (Christ)  should  come,  to  whom 
the  promise  was  made."  Gal.  iii.  19. 

We  have  no  reason  to  believe  that  there  was 
any  typical  law  committed  to  man  previous 
to  the  fall,  and  reason  suggests  to  us,  that  if 
man  had  abode  in  that  state  in  which  he  was 
first  created,  the  typical  law  would  not  have 

been  given  to  him. Then,  as  the  fall  of 

man  gave  place  to  the  law  of  type,  Istly  we 
are  led  to  inquire  :  What  did  mankind  lose 
by  the  fall  ?  2dly,  what  must  man  be  restor- 
ed to  ?  and  3d!y,  what  did  God  intend  by  giv- 
ing to  mankind  the  typical  law  ? 

Firstly :  In  the  beginning  God  created  man 
upright  and  holy.  "  In  the  image  of  God 
created  he  him,  male  and  female  created  he 
them"  Gen.  i.  27. — As  the  Divine  Being  is 
infinite,  he  is  neither  limited  by  parts,  nor  de~ 
finable  to  that  body  which  he  had  prepared 
for  man.  Then  the  image  must  necessarily 
be  intellectual,  his  mind  and  soul  must  be 
formed  after  the  nature  and  perfection  of 
God. 

When  God  created  man  he  was  preparing 
a  Spirit  after  his  own  likeness,  and  as  God  is 
the  fountain  from  which  man  first  proceeded; 
the  stream  must  resemble  the  fountain,  and 
man  was  created  in  the  image  of  God,  and 
that  image,  St.  Paul  tells,  consisted  in  right- 
eousness, true  holiness  and  in  knowledge,  Eph. 
iv,  24.  Col.  iii.  10. — Hence  we  suppose  that 


m 

man  was  wise  by  the  spirit  which  God  had 
given  him,  holy  in  his  heart,  and  unblameable 
in  his  actions.  This  image  is  that  which 
God  was  well  pleased  with,  and  he  never  will 
be  pleased  with  any  other.  We  are  not  to 
imagine  that  state  in  which  man  was  first 
created,  to  be  infinite  as  God,  for  then  the 
knowledge  of  sin  would  not  have  been  detri- 
mental to  his  happiness.  Neither  are  we  to 
imagine,  that  the  ability  of  man  was  too  cir- 
cumscribed to  do  all  God  required  of  him  : 
but  as  man  was  not  infinite  in  his  creation,  so 
his  knowledge  was  not  infinite :  if  he  had 
been  possessed  with  infinite  knowledge,  he 
would  not  have  fallen,  sooner  than  God  him- 
self. But  as  the  condition  of  man  was  cir- 
cumscribed, something  more  need  to  be  done 
for  him,  to  secure  him  against  the  powers  of 
spiritual  ivickedness,  which  God  knew  would 
be  too  powerful  for  the  mind  and  soul  of  the 
creature  he  had  made,  therefore  to  secure 
that  image  which  he  had  committed  to  the 
man,  he  gave  him  a  command.  Pointing  out 
the  baneful  fountain  as  if  it  had  been  a  tree  ; 
he  says  to  him  a  the  day  thou  eat  est  thereof 
thou  shall  surely  die ."  Thus  Adam's  happi- 
ness was  secured  to  him  by  his  obedience  ; 
but  no  sooner  than  the  man  disobeyed,  he 
became  as  God,  to  know  good  and  evil,  (Gen. 
iii.  22.)  but  as  his  state  of  creation  was  cir- 
cumscribed, he  was  not  able  to  stand  justified 
after  the  fall,  for  his  disobedience  was  an  in- 
let to  every  other  feature  of  the  soul. — When 


192 

I  say  the  man  could  not  stand  justified  after 
the  fall>  I  would  not  be  understood  that  man 
had  lost  all  desire  for  good,  he  only  lost  the 
power  of  doing  the  good  that  he  would.  The 
spiritual  vein  was  let,  and  spiritual  weakness 
seized  the  inmost  souL      The  fall  of  man 
was  a   spiritual  loss  ;    as   the  spirit   of  God 
could  not  dwell  in  an  unclean  tabernacle,  the 
communications  of  God  to  man  became  im- 
mediately exterior,    and  the  foundation  was 
laid  immediately  for  the  dispensations  of  the 
law,  types  and  shadows.     The  consequence 
of  sin  upon  Adam,  was  to  the  soul,  what  na- 
tural disease  is  to  the  body.     Though  the 
senses  of  the  man  may  not  be  disordered,  yet 
the   body   may  be  completely  unmanned. — 
Adam  did  not  lose  all  sense  of  good,  he  was 
sensible  of  his  loss,   and  that  without  being 
able  to  retract  what  he  had  done,  he  brought 
upon  himself  (poor  man,)  that  which  he  Tit- 
tle expected.     That  weakness  which  result- 
ed to  man  in  consequence  of  the  fall,  is  fully 
set  forth  by  the  apostle  Paul,  )Rom.  vii.  23 — 
viii.  20.)  "  I  see  a  law  in  my  members,  work- 
ing against  the  law  of  my  mind  and  bring- 
ing me  into  captivity  to  the  law  of  sin."  This 
law  of  sin  was  the  consequence  of  the  fall ; 
to  this  law  man  was  reduced  because  he  was 
deceived,  therefore  it  is  said,   "  The  creature 
was  made  subject  to  vanity,  not  indeed  wil- 
lingly.^    Adam  was  sensible  of  what  he  had 
done,  he  knew  good  by  the   consequence  of 
evil  ;  his  eyes  were  opened,  and  he  was  left 


193 

to  realize  shame,  remorse  and  confusion  of 
soul.  The  image  of  righteousness  and  holi- 
ness was  gone,  and  without  the  Spirit  of  God 
there  is  no  covenant  between  God  and  man, 
so  the  covenant  upon  the  part  of  man  was 
gone  too.  I  say  again  that  the  covenant-uni- 
on was  lost  on  man's  part,  and  as  the  object 
of  man's  redemption  was  the  thing  undertak- 
en in  the  scheme  of  grace,  man  must  be  re- 
stored to  the  Spirit  which  he  had  lost,  or  his 
soul  must  be  without  the  image  of  God  and 
without  that  life-giving  power  which  causes 
the  christian  to  feel  with  a  witness  his  cove- 
nant, restoration  and  relation  to  God. 

Poor  man  lost  sis;ht  of  his  divine  Author — 
hid  himself  in  the  garden,  and  as  that  light 
with  which  man  was  created,  was  not  lost  in 
consequence  of  the  fall,  it  abode  with  him  ; 
and  as  it  is  a  true  principle  of  light  and  jus- 
tice to  all  men,  so  it  was  to  Adam  ;  and  he 
passed  the  sentence  of  condemnation  upon 
himself  before  the  Lord  came  to  him.  This 
principle  of  light,  is  that  light  which  is  a  law 
to  all  men,  and  such  as  have  not  a  law  of  let- 
ters, are  not  without  law,  but  are  a  law  unto 
themselves,  "  their  conscience  also  bearing 
witness,  and  their  thought  the  meanwhile 
accusing  or  else  excusing  one  another."  Rom. 
ii.  14, 15.  Adam,  poor  man,  was  left  to  con- 
demnation for  what  he  had  done,  and  what 
was  worse,  he  was  introduced  to  a  world  of 
spiritual  wickedness,  with  a  heart  prone  to 
temptation,  without  being  able  to  resist,  or 


194 

accomplish  that  good  which  he  would  do.—*- 
Forever  blessed  be  that  God  who  loveth  sin- 
ners, tho'  he  cannot  for  his  justice  sake  save 
them,  unless  they  will  become  holy  through 
the  means  which  he  has  provided.  That 
fountain  of  unchangeable  goodness  was  not 
changed,  God  still  loved  the  creature  he  had 
made  ;   man  was  the  unreconciled  party. 

There  needed  a  Saviourjo  magnify  the 
law  and  make  it  honorable  ;  and  bring  back 
the  creature  man,  to  God — not  God  to  man. 
Well  did  Christ  say  to  his  disciples  "  without 
me  ye  can  do  nothing."  Thousands  there 
are,  who  talk  of  Christianity,  who  never  have 
yet  submitted  themselves  to  come  to  the 
cross,  that  they  might  be  put  to  death  in  the 
flesh,  and  as  the  old  man,  or  their  fleshly 
powers  are  not  crucified,  they  find  themselves 
beset  with  pride  and  anger,  with  all  the  fruits 
of  a  concupiscent  mind.  Such  find  them- 
selves under  the  necessity  of  daily  beginning, 
but  they  are  daily  left  to  repent  without  be- 
ing able  to  accomplish  the  good  they  would 
do.  These  are  sensible  of  the  law  of  sin 
working  in  them,  but  nothing  short  of  giving 
up  all,  and  being  crucified  with  Christ  will 
give  them  what  they  need  ;  they  must  be 
quickened  with  Christ.  Divine  grace  is  the 
pool  to  which  men  had  ought  to  come,  but 
Jesus  must  yet  be  all  to  them,  in  a  cure  from 
their  sins.  The  power  of  holy  constancy  to 
God,  is  not  in  men  of  themselves  ;  this  pow- 
er was  lost  in  the  fall,  and  sin  with  weakness, 


195 

came  in  its  place.  Men  may  contend  against 
sin  in  their  own  strength,  but  it  will  be  like 
contending  with  the  flood,  for  short  of  the 
work  of  sanctification,  they  will  daily  find 
themselves  wrecked. 

We  have  seen  that  man  lost  in  the  fall  his 
righteousness  and  holiness,  and  so  far  fell  short 
of  the  image  of  God  ;  he  lost  the  Spirit  of 
God,  which  constituted  the  life  and  virtue  of 
the  covenant  to  God,  on  his  part.  As  man 
had  lost  the  covenant  of  trie  Spirit,  there 
could  be  no  restoration  to  man  short  of  the 
Spirit  again.  Sin  is  at  enmity  with  holiness, 
therefore  it  is  said,  the  carnal  mind  is  enmity 
against  God  ;  for  it  is  not  subject  to  the  law 
of  God,  neither  indeed  can  be.  (Rom.  viii.  7.) 

When  man  fell,  God  made  haste  to  make 
his  love  known,  by  the  promise  of  the  Mes- 
siah, and  that  there  should  be  enmity  between 
the  seed  of  the  serpent,  and  the  seed  of  the 
woman.  This  enmity,  is  the  property  of 
God's  Spirit  which  works  in  opposition  to  the 
spirit  of  wickedness.  This  Spirit  is  the  Ho- 
ly Ghost,  brought  in,  through  the  death  and 
sufferings  of  Jesus  Christ.  It  is  by  the  wea- 
pons of  the  Spirit,  the  man  of  God  is  able  tQ 
contend  against  spiritual  wickedness  in  high 
places.  Through  the  Spirit  men  are  migh- 
ty in  God  to  the  pulling  down  of  strong  holds, 
and  to  cast  down  imagination  and  every  high 
thing  that  exalteth  itself  against  the  knowl- 
edge of  God,  and  to  bring  into  captivity  every 
thought  to  the  obedience  of  Christ"    By  the 


196 

Spirit  the  child  of  God  is  made  holy  and  righ- 
teous, and  sanctified,  thoughout  soul  and  bo- 
dy ;  and  they  which  are  sanctified  have  put  on 
the  new  man,  "  which  after  God  is  created  in 
righteousness  and  true  holiness"  they  are  "re- 
newed in  knowledge  after  the  image  of  him," 
who  created  man  in  the  beginning.  Let  my 
reader  recollect,  that  such  as  are  in  Christ 
are  restored  to  the  image  of  God,  they  are 
righteous  and  holy  as  Adam  was,  and  more  in 
knowledge  than  he,  for  Adam  was  created 
without  a  knowledge  of  sin ;  christians  know 
that  bane,  and  know  how  to  escape  it  too. — 
Let  it  be  remembered,  that  the  typical  law 
was  given  in  consequence  of  the  fall ;  and  was 
given  for  a  certain  time,  that  is,  until  the  res- 
torer (Christ)  should  come.  But  in  the  res- 
toration of  man,  there  is  a  new  creation 
wherein  dwelleth  righteousness;  man  re- 
ceives holiness  without  unholiness,  righteous- 
ness without  unrighteousness,  light  without 
darkness,  and  having  the  substance,  he  needs 
no  shadow.  He  that  is  advanced  forward  in 
the  resurrection  and  life  of  Christ,  knows 
more  than  types  possibly  can  teach  him. — 
Man  after  the  fall  needed  types,  and  not  be- 
fore, and  as  God's  law  was  not  in  the  heart 
of  fallen  men,they  needed  a  Saviour,and  as  it 
was  in  the  mind  of  God  to  give  them  one,  it 
was  needful  to  give  them  a  type  of  it;  and  most 
likely  it  was  by  the  directions  of  God,  that 
mankind  were  first  instructed  in  the  use  of  the 
altar  and  sacrifice.    As  the  Messiah  was  not 


m 

Co  come  until  a  certain  time,  the  typical  law 
served  mankind  in  their  fallen  state  three  val- 
uable purposes :  Istly,  it  reminded  them  of 
their  obligations  to  God.  2dly,  such  as  came 
to  the  altar  in  faith,  believing  in  the  promise 
of  the  Messiah,  God  regarded  their  offering 
and  testified  of  their  gift  by  a  visible  sign,  and 
too  :  these  gifts  or  sacrifices  were  expiatory, 
through  faith  in  the  Messiah,  for  such  crimes 
as  mankind  were  subjugated  to,  in  conse- 
quence of  the  fall.  In  this  respect,  Christ 
was  to  man  as  a  lamb  slain  from  the  founda- 
tion of  the  world.  Rev.  xiii.  8.  3dly,  the  law 
had  its  commencement  by  divine  command, 
and  was  to  continue  until  such  a  time  as  God 
should  signify  its  abolishment,  by  the  gift  of 
His  Spirit. 

It  came  to  pass  at  a  time  when  God  saw 
u  the  wickedness  of  man  was  great  in  the 
earth,  and  when  every  imagination  of  the 
thoughts  of  their  heart  was  only  evil,  and  that 
continually"  that  God  saw  fit  to  remove  them 
(with  the  exception  of  Noah  and  his  family) 
from  the  earth.  In  process  of  time,  when 
men  had  multiplied,  they  still  went  en  in 
wickedness,  and  God  saw  that  it  was  not  e- 
nough  that  mankind  should  have  such  types 
as  only  represented  Christ,  but  that  it  was  ne- 
cessary to  teach  them  that  they  were  polluted 
in  their  thoughts,  imaginations  and  soul. — 
Therefore,  God  having  provided  himself  an 
elect  people,  commanded  that  the  tabernacle 
be  built.  This  tabernacle  was  to  be  built 
r2 


198 

with  two -apartments,  namely:  the  sanctua- 
ry, and  after  (he  sanctuary,  and  after  the  se- 
cond vail,  there  was  to  be  an  apartment  cal- 
led the  Holiest  of  all.  In  this  tabernacle 
God  com  manded  that  there  should  be  (as  well 
as  the  offering  which  signified  the  Messiah) 
several  kinds  of  purification.  The  furniture  of 
the  tabernacle  was  to  be  washed,  and  then 
anointed  with  oil.  The  water  was  a  repre- 
sentation of  the  putting  away  of  sin  by  re- 
pentance ;  (see  Isa.  i.  16.)  the  anointing  of 
oil  was  to  signify  God's  Holy  Spirit,  (2  Cor. 
i.21 — 1  Johnii.  27.)  so  that  men  were  taught 
by  the  natural  defilement  of  a  vessel  that  they 
were  sin  polluted  in  soul,  and  by  the  anoint- 
ing they  were  taught  that  which  they  must 
be  bv  grace,  that  they  might  be  acceptable 
to  God. 

This  tabernacle  was  the  very  capital  of  the 
law  dispensation,  and  as  it  was  built  by 
the  special  direction  of  God,  it  was  an  oracle 
by  which  mankind  were  taught  their  fallen 
condition,  as  well  as  the  means  by  which  they 
must  be  restored.  It  is  by  this  tabernacle 
we  are  to  learn  the  duration  of  the  law  dis- 
pensation of  types  and  shadows.  This  tab- 
ernacle was  a  representation  of  God's  future 
dwelling  in  the  hearts  of  his  people.  "  Know 
ye  not,"  saith  the  apostles,  "  that  ye  are  the 
temples  of  God,  and  that  the  Spirit  of  God 
divelleth  in  you  ?  If  any  man  defile  the  tem- 
ple of  God,  him  shall  God  destroy,  for  the 
temple  of  Go$is  holy ;  which  temple  ye  are." 


199 

1  Cor.  iii.  16,  17.  In  that  part  of  the  taber- 
nacle which  was  called  the  Holiest  of  all, 
was  put  the  ark  of  the  covenant :  the  golden 
pot  that  had  manna :  and  Aaron's  rod  that 
budded  :  and  the  tabernacle  of  the  covenant. 
There  were  the  cherubims  of  glory,  shadow- 
ing the  mercy-seat ;  (see  Heb.  ix.  4,  &c.) 
these  all  had  their  Spiritual  signification  of 
good  things  to  come.  But,  into  this  apart- 
ment the  priest  could  not  enter  but  once  a 
year,  and  then  not  without  blood,  which  he 
offered  for  himself  and  the  errors  of  the  peo- 
ple ;  thus  showing  that  Christ  must  suffer, 
before  access  could  be  had  to  the  plenitude 
of  God's  Spirit ;  "  the  Holy  Ghost,  thus  sig- 
nifying,'* saith  the  apostle,  "  that  the  way  in- 
to the  Holiest  of  all  was  not  yet  made 
known."  When  we  speak  of  the  times  pre- 
vious to  the  rending  of  the  vail,  we  are  not 
to  suppose  that  the  Spirit  of  God  had  no  place 
among  men.  God  had  an  election  of  Proph- 
ets to  whom  he  did  make  himself  known 
through  the  Spirit,  but  the  degree  of  the  Spir- 
it given  to  them,  is  nothing  to  be  compared 
to  the  plenitude  of  the  Spirit  which  was^shed 
forth  through  the  death  and  sufferings  of 
Christ.  As  that  dispensation  w#s  yet  out- 
ward and  typical  of  better  things,  we  are  to 
look  for  a  time  when  the  plenitude  of  God's 
Spirit  shall  do  away  the  necessity  of  all  types 
and  shadows.  Where  the  distinguishing  line 
is  to  be  drawn  between  the  two  dispensa- 
tions, I  shall  not  now  say ;  but  shall  leave 


200 

that  to  be  shown  in  the  succeeding  pages. — 
As  it  becomes  every  man  who  is  intending  to 
build,  first  to  lay  the  foundation,  I  have  thought 
best,  to  lay  these  remarks  at  the  introduction 
of  my  Tlea  :  for  without  noticing  what  man 
fell  from,  we  could  not  determine  what  he 
must,  in  a  measure,  be  restored  to :  and  with- 
out noticing  the  loss  and  restoration  of  man, 
we  must,  in  a  measure  be  ignorant  of  the  age 
and  intention  of  the  typical  law.  But  now 
we  see  that  the  fall  of  man  was  a  Spiritual 
loss,  whereby  the  covenant  between  God  and 
man,  was  on  the  man's  part  reduced  to  out- 
ward types  and  shadows  ;  and  that  to  restore 
man  to  a  covenant  union  with  God,  he  must 
be  brought  to  realize  the  covenant  through, 
the  Spirit  again:  and  the  man  must  put  on 
the  image  of  God  after  a  renewal  of  knowl- 
edge, righteousness  and  true  holiness ;  when 
this  is  done,  there  will  be  as  little  need  of 
types  as  there  was  in  the  beginning,  when 
man  was  first  created. 

Having  seen  what  is  necessary  for  the  res- 
toration of  man^  and  that  the  man  is  the  one 
who  needs  to  be  reconciled  to  God  ;  we  see 
also,  that  "  the  law  was  added  because  of 
transgression,  till  the  seed  should  come  to 
whom  the  promise  was  made  ;"  (Gal.  iii.  9.) 
and  since  Christ  has  come  and  removed  the 
typical  law  of  Moses :  in  the  course  of  our 
subject  of  baptism,  it  is  for  me  to  prove  bap- 
tism under  the  law,  or  it  is  for  my  reader  to 
satisfy  himself  that  Christ  did  institute  the 
'^rament  of  baptism  after  his  coming. 


201 

Question — Was  baptism  under  the  law 
dispensation  ?  Answer — Yes.  But  as  I  do 
not  put  much  confidence  in  authors,  espe- 
cially in  controverted  points  ;  instead  of  di- 
recting my  reader  to  authors  whom  we  know 
but  little  about,  I  intend  to  support  my  ar- 
guments principally  from  the  accounts  given 
us  in  the  scriptures  of  truth.  Most  learned 
men  will  say  that  baptism  was  under  the 
law.  Maimonedes  the  great  interpreter  of  the 
Jewish  laiv,  says  that  Israel  was  received  into 
the  covenant  by  three  things,  namely  ;  by 
circumcision,  baptism  and  sacrifice.  "  All 
the  Jews"  it  is  said  "  assert  as  with  one 
mouth,  that  all  the  nations  of  Israel  were 
brought  into  the  covenant  by  baptism.  It  is 
also  said  that  baptism  was  in  the  wilderness, 
and  likewise,  that  in  the  days  of  David  and 
Solomon,  multitudes  of  proselytes  were  re- 
ceived by  the  ordinance  of  baptism.* 

Did  I  feel  that  my  argument  was  depend- 
ent upon  the  proofs  that  I  must  make,  that 
baptism  was  under  the  law  previous  to  the 
coming  of  John,  I  might  find  many  who 
would  agree  with  me,  in  that  opinion. 

Firstly.  Let  it  be  acknowledged,that  there 
are  two  baptisms  held  to  view  in  the  scrip- 
tures of  truth.  Namely,  the  baptism  of  the 
Spirit,  and  the  baptism  of  water ;  the  one 
administered  by  John,  and  the  other  admin- 
istered by  Christ  in  his  Spirit.  It  is  the  bap- 
tism of  the  Spirit  that  most  of  the  types  un- 

*  See  Adem  Clark's  notes  on  the  book  of  Mark, 


202 

der  the  law  point  to.  The  clivers  washings 
which  were  practised  in  the  tabernacle,  were 
obligatory  upon  all  such  as  worshipped  there- 
in ;  the  priests  were  commanded  to  wash 
before  they  were  permitted  to  hold  any  sa- 
cerdotal office,  orpay  their  religious  vowTs. — 
And  not  only  were  the  worshippers  com- 
manded to  wash,  but  all  the  vessels  with  the 
altar  and  the  tabernacle  must  be  washed  and 
anointed  with  oil.*  The  purification  of  the 
temple  and  the  vessels  belonging  thereto,, 
consisted  in  three  particular  modes,  namely, 
sprinkling,  pouring,  and  washing.  As  all 
these  divers  washings  or  modes  of  purifica- 
tion were  types  of  the  one  most  and  essential 
saving  baptism  of  the  Spirit,  they  soon  pass- 
ed into  prophetic  language..  It  is  said,  "  I 
will  sprinkle  clean  water  upon  you  and  ye 
shall  be  clean  from  all  your  filthiness  j"  (Ezek. 
xxx vi.  25.)  and  again^  u  He  shall  sprinkle 
many  nations."  Again  it  is  said,  "  I  will  pour 
my  Spirit  upon  all  flesh,  (Joel,  ii.  28.)  Be- 
sides these  purifications  which  were  practis- 
ed at  the  door,  and  within  the  tabernacle,  it 
is  said  that  the  Jews  had  a  baptism  called 
proselyte  baptism,  and  that  when  a  Gentile 
came  over  to  the  Jews,  they  enjoined  on  him 
the  same  ceremonies  which  they  practised 
themselves.  They  circumcised  the  proselyte 
as  a  mark  of  incorporation  ;  they  baptised 
him  as  purification  from  idolatry.  Nothing 
is  more  evident  than  that  there  is  two  bap- 

*  Exodus,  xl.9,  &c. 


203 

tisms,  and  those  different  kinds  of  purifica- 
tion pointed  to  that  most  essential.  That 
sprinkling  and  pouring  were  one  and  the  same 
in  substance,  appears  from  the  method  in 
which  the  apostles  have  applied  them  to  one 
thing,  namely,  the  Spirit. 

When  the  Baptism  of  the  Spirit  was  shed 
forth  upon  the  day  of  Pentecost,  saith  Peter, 
"  This  is  that  which  was  spoken  by  the  pro- 
phet Joel,  and  it  shall  come  to  pass  in  the 
last  days,"  saith  God,  "  that  I  will  pour  out 
my  Spirit  upon  all  flesh."  (Acts  ii.  17.)  Again 
it  is  said,  "  Let  us  draw  near  (to  God)  in  full 
assurance  of  faith,  having  our  hearts  sprinkled 
from  an  evil  conscience,  and  our  bodies 
washed  with  pure  water."  (Heb.  x.  22.)  For 
as  many  of  you  as  have  been  baptised  into 
Christ  have  put  on  Christ.  (Gal.  iii.  27.) 

In  these  passages  we  see  that  the  apostles 
have  considered  all  these  types  as  one,  in 
substance  with  the  other  ;  and  typical  of  the 
baptism  of  the  Spirit. 

As  the  divers  washings  and  carnal  ordinan- 
ces all  represented  the  one  essential  saving 
baptism  of  the  Spirit,  so  far  as  a  figure  will 
admit,  there  is  no  impropriety  in  calling  them 
baptisms.  This,  however,  would  be  saying 
that  there  were  many  baptisms  under  the 
law.  And  that  there  was  more  than  one 
baptism,  appears  evident  from  the  expression 
of  the  apostle  when  he  urges  his  Hebrew 
brethren  to  go  on  to  perfection,  leaving  the 
doctrine  of  baptisms.  (Heb.  vi.  2.)      If  there 


204 

had  been  but  one  baptism  under  the  law,  the 
Aposile  would  not  have  mentioned  baptism 
in  the  plural  number.  But  what  these  bap- 
tisms were,  is  not  a  matter  with  us,  they 
were  undoubtedly,  to  me,  Jewish  rites,  and 
all  christians  will  agree  with  me  that  Judaic- 
ai  ceremonies  ought  not  to  have  any  place 
among  christians.  This  is  not  only  granted 
among  christians,  but  this  point  was  fully 
and  finally  settled  by  the  brethren  and  Elders 
in  a  council  at  Jerusalem.  And  they  gave 
it  under  their  hand  writing  that  they  had  no 
commandment  that  the  Gentiles  should  keep 
the  law  of  Moses.  A  late  writer,  who  has 
written  in  favour  of  baptism,  says  himself, 
that  Jewish  ceremonies  are  to  be  considered 
as  Pagan  rites,  and  as  the  laws  of  past  ages, 
not  to  be  practised  at  the  present  time. 

Since  it  is  so  generally  granted  that  Jew- 
ish ceremonies  or  baptisms  ought  not  to  be 
enjoined  on  christians,  the  next  thing  is  what 
are  Jewish  ceremonies  ?  Since  there  is  no 
perceivable  difference  in  the  elements  which 
compose  rituals,  either  under  the  law  or  un- 
der the  gospel,  the  distinction  between  law 
ordinances  and  gospel  ordinances  (so  called) 
must  be  determined  mostly  by  the  time  in 
which  such  ordinances  were  practised. 

Q.  When  did  the  gospel  dispensation  com- 
mence ?'  Those  who  w7ish  to  gather  water 
baptism  to  their  creed,  say  that  the  gospel 
commenced  at  the  coming  of  John  the  Bap- 
tist, and  feel  themselves  warranted  in  the 


use  of  water-baptism,  because  he  practised 
it.  Others  who  feeling  sensible  that  John's  ad- 
ministration was  under  the  law,  contend  that 
the  gospel  commenced  at  Jerusalem  ;  and 
feel  that  their  practice  of  water-baptism  is 
warranted  from  the  commission  given  by 
Christ  to  his  disciples,  (Matth.  xxviiL  19.) 
But  to  suppose  that  the  gospel  commen- 
ced at  the  coming  of  John,  or  at  the  time  the 
commission  was  given  to  the  disciples,  I  think 
is  not  correct ;  and  so  incorrect,  that  the  .gos- 
pel commenced  thousands  of  years  before. — 
Saith  the  apostle,  "the  scriptures  fore-seeing 
that  God  would  justify  the  heathen  through 
faith,  preached  before  the  gospel  unto  Abra- 
ham •"  (Gal.  iii.  8.)  and  again  it  is  said, 
"  For  unto  us  was  the  gospel  preached  as 
well  as  unto  them,"  Heb.  iv.  2.  Here  w7e 
see  that  the  gospel  was  preached  to  the  chil- 
dren of  Israel  in  the  wilderness,  also  to  Abra- 
ham. Add  to  this  the  testimony  of  the  apos- 
tle Peter,  who,  when  speaking  of  the  antedi- 
luvian world,  says,  "  For  this  cause,  was  the 
gospel  preached  to  them  that  are  dead,  that 
they  might  be  judged  according  to  men  in 
the  flesh,  but  live  according  to  God  in  the 
Spirit."  1  Pet.  ix.  6. — These  passages  shew 
us,  that  the  gospel  did  not  commence  at 
the  coming  of  John.  When  we  consider  the 
definition  of  the  word  gospel,  it  signifies  good 
tidings,  or  glad  news  :  so  that  the  first  en- 
couragement given  to  mankind  of  a  Saviour 
to  come,  was  the  commencement  of  the  gos- 
s 


206 

pel.  To  draw  the  dividing  line  between  the 
dispensation  of  the  law  and  the  dispensation 
of  the  gospel,  (so  called,)  has  long  perplexed 
most  christians.  And  the  reason  is,  because 
they  have  sought  the  division  by  the  term 
gospel. 

I  think  it  must  be  all  but  self  evident,  that 
if  the  gospel  was  always  preached,  that  the 
distinguishing  line  cannot  be  drawn  by  it. — 
Some  have  ventured  to  name  a  dispensation  to 
John,  but  as  John's  dispensation  is  not  a  scrip- 
ture note,  1  shall  in  the  sequel,  show  John  to 
be  under  the  law  of  Moses. 

We  are  now  to  set  out  for  some  means 
whereby  we  may  determine  between  the  le- 
gislation of  Moses,  and  the  legislation  of 
Christ ;  for  when  the  law  ends,  then,  and  not 
until  then,  can  we  accomplish  that  which  we 
wish. 

I  shall  now  propose  that  the  kingdom  of 
God,  or  the  kingdom  of  heaven  is  the  proper 
term  by  which  we  are  to  draw  the  line  be- 
tween the  two  legislations.  This  term  has 
its  place  in  prophetic  language.  Says  Dan- 
iel, "  In  the  days  of  those  kings  shall  the  God 
of  heaven  set  up  a  kingdom  which  shall  never 
be  destroyed,  (Dan.  ii.  44.)  This  kingdom  of 
God,  is  the  new  covenant  dispensation,  which 
is  brought  in,  and  established  by  Jesus  Christ. 
It  is  called  the  kingdom  of  God,  because  God 
established  it.  It  is  called  the  kingdom  of 
Leaven,  because  the  King  of  heaven  has  set 


207 

it  up.  This  is  the  New  Jerusalem,  which 
cometh  down  from  God  out  of  heaven.  It  is 
the  strong  city,  which  hath  salvation  appoin- 
ted for  walls,  and  for  bulwarks.  It  was  from  the 
peace,  privileges  and  rules  of  the  government 
of  this  kingdom  that  mankind  fell  by  transgres- 
sion, and  brought  on  them  the  course  of  this 
world,  and  became  subjects  of  the  prince  of 
the  power  of  the  air.  and  to  the  spirit  which 
now  worketh  in  the  children  of  disobedience. 
The  kingdom  of  God  is  a  proper  christian 
dominion.  This  kingdom  does  not  consist  of 
the  elements  of  this  world,  namely,  meats, 
drinks,  &c.  but  in  righteousness,  peace  and  joy 
in  (he  Holy  Ghost.  Kom.  xiv.  17. 

This  kingdom  was  discovered  to  Nebu- 
chadnezzar, in  a  vision.  Saith  he,  "  How 
great  his  signs  and  how  mighty  are  his  won- 
ders ?  His  kingdom  is  an  everlasting  king- 
dom, and  his  dominion  is  from  generation 
to  generation  ? 

When  John  came  preaching  in  the  wilder- 
ness of  Judah,  he  preached  that  the  kingdom 
of  heaven  was  near  at  hand.  Our  Saviour 
when  he  sent  forth  his  disciples,  commanded 
them  to  preach  the  kingdom  of  God,  near  at 
hand,  but  no  where  preached  that  the  king- 
dom of  God  had  as  then  taken  place.  And  as 
the  kingdom  of  God  was  in  the  Holy  Ghost, 
and  as  the  Holy  Ghost  was  not  given,  for 
Christ  was  not  yet  glorified  ;  (see  John  vii.  33,) 
the  kingdom  was  not  as  then  set  tip.  Of  this 
kingdom  of  God  I  shall  speak  more  particu- 
larly hereafter. 


203 

Having  urged  the  impropriety  of  drawing 
the  distinguishing  line  between  the  two  dis- 
pensations, (so  called,)  and  having  argued 
that  the  term  kingdom  of  God  is  The  more 
correct  means  of  showing  us  the  truth,  which 
we  seek.  I  will  now  proceed  to  notice  John's 
ministry,  and  show  that  he  was  under  the 
law  by  birth,  and  by  restriction  in  life. 

John,  as  it  appears,  had  his  lineage  in  the 
priesthood.  Zacharias  and  Elizabeth,  who 
were  the  parents  of  John,  were  both  of  that 
lineage.  Zacharias  was  attending  at  the  al- 
tar when  the  angel  Gabriel  first  made  known 
to  him  the  birth  of  his  son  John.  (Luke  ii.  1) 
Zacharias,  it  is  said,  was  of  the  course  of  Abi- 
hu.  When  the  sacerdotal  family  was  divided 
into  classes,  ( 1  Chron.  xxiv.  ] .)  each  serving 
a  week,  (2  Kings,  xi.  7 — 2  Chron.  xxiii.  8.) 
Abihu  was  the  eighth  in  the  order  in  which 
they  had  originally  been  established.  (1  Chron. 
xxiv.  10.)  Here  we  find  that  the  father  of 
John  was  a  priest,  and  his  mother,  w?as  of  the 
daughters  of  Aaron  ;  which  shows  that  John 
was  a  priest  by  birth,  and  that  his  lineage  is 
from  Am  ram,  of  whom  came  Moses,  Aaron 
and  Miriam. 

Because  John  was  a  priest  and  under  the 
law  of  Moses,  he  observed  the  restrictions  of 
the  law,  and  as  the  priests  were  forbid  to  use 
strong  drink.  John  w7as  to  drink  none.  Luke, 
i.  15.  John  taught  his  disciples  to  fast,  and 
come   neither    eating    and  drinking,    such 


209 

things  as  were  forbidden  in  the  law  of  Moses, 
see  Mark  ii.  8. 

We  will  now  show,  that  John  is  to  be  reck- 
oned among  the  prophets.  To  show  this, 
we  have  the  testimony  of  Christ,  (Luke,  vii. 
23.)  u  for  I  say  unto  you,  amongst  those  that 
are  born  of  women  there  is  not  a  greater 
prophet  than  John  the  Baptist."  It  is  said 
again,  "  that  all  men  counted  John,  that  he 
was  a  prophet."  Mark,  xi.  32. — John  was  a 
prophet,  because  he  went  before  and  proph- 
esied of  the  coming  of  Christ,  and  proph- 
esied of  the  coming  of  the  kingdom  of  God. 
Thus  it  is  plain,  that  John  was  a  prophet : 
and  a  priest  by  birth  :  and  by  restrictions  in 
life  under  the  law.  Those  who  contend  that 
John  was  the  first  gospel  minister,  ought,  I 
think,  to  live  as  John  did  ;  for  I  know  of  no 
reason  why  they  can  contend  for  one  part  of 
John's  examples  and  not  receive  the  other.. 

Let  us  notice  to  whom  John  came,  and  the 
purpose  for  which  he  came.  Because  he  was 
under  the  law  he  came  to  the  Jews,  and  in 
no  one  instance  did  he  have  any  thing  to  do 
with  the  Gentiles.  But  if  John  was  furnish- 
ed to  preach  the  gospel,  as  the  first  gospel 
minister,  why  did  he  not  go  to  the  Gentiles 
and  into  the  world  at  large  ?  The  reason 
why  John  came  to  the  Jews  was  because  he 
was  of  that  nation  and  the  fulness  of  time  had 
not  come  when  the  limited  dispensation  should 
end,  he  was  yet  under  the  law  of  Moaes. 
s2 


210 

The  way  into  the  Holiest  of  all,  which  pre- 
figured Christ's  dispensation,  was  not  yet 
known,  and  there  could  be  no  general  com- 
mission given  until  that  place  was  opened, 
by  the  rending  of  the  vail.  Such  as  contend 
that  the  gospel  commenced  with  John, 
should  remember  that  the  tabernacle  was  yet 
standing. 

The  purpose  for  which  John  had  come  we 
learn  from  his  own  testimony,  namely,  to 
make  known  Christ.  Saith  John,  "  that  he 
should  be  made  known  to  Israel,  therefore 
am  I  come  baptizing  with  water."  John,  i.  31 , 
As  John  came  particularly  to  Israel,  and  for 
the  special  purpose  of  making  known  Christ, 
as  he  did  not  know  him,  (ver.  33)  God  gave 
him  a  sign,  saying,  "  upon  whom  thou  shalt 
see  the  Spirit  descending  and  remaining  on 
him,  the  same  is  he  which  baptizeth  with  the 
Holy  Ghost." 

The  making  known  of  Christ  to  Israel,  was 
a  matter  of  the  greatest  importance  in  the 
work  of  God.  And  because  mankind  were 
always  by  nature  what  they  are  now,  God 
never  will,  nor  never  did  permit  them  to  act 
in  his  all  important  business,  without  imme- 
diate inspiration  from  himself.  And  under 
that  outward  dispensation,  God  conducted 
by  outward  means,  and  these  means  were  by 
an  election  of  prophets.  If  at  any  time,  there 
was  no  prophet,  God  chose  one  as  he  did 
Moses,  as  it  were  by  the  sign  of  a  burning 


211 

bush  ;  or  they  were  informed  of  their  elec- 
tion by  the  administration  of  angels.  And 
he  established  that  election  in  the  minds  of 
the  people,  by  signs  and  miracles,  which  he 
enabled  them  to  show  in  his  name.  When 
there  were  prophets  and  such  as  the  people 
knew  to  be  prophets,  such  by  the  directions 
of  God  went  as  did  Elijah  to  Elisha,  or  as 
Samuel  went  to  Saul,  and  anointed  them,  or 
made  known  to  them  that  they  were  the  cho- 
sen of  the  Lord.  For  instance,  when  Moses 
was  to  leave  the  children  of  Israel,  he  was  the 
proper  person  as  his  election  was  known,  to 
point  out  and  make  known  Joshua.  So  as 
God  generally  made  himself  known  to  man- 
kind under  that  dispensation  by  outward 
means,  and  as  the  prophets  made  themselves 
known  one  to  the  other  ;  so  it  was  in  the  or- 
der of  that  dispensation,  that  Christ  should 
be  made  known  to  Israel  by  a  prophet,  and 
in  the  election  of  God,  John  was  the  man. — 
Having  received  the  sign  himself,  he  says  he 
came  for  that  very  intent.  And  the  prophe- 
cy of  the  angel  Gabriel  was  in  every  respect 
fulfilled  concerning  John,  which  says,  "  He 
shall  be  great  in  the  sight  of  the  Lord,  and 
shall  drink  neither  wine,  nor  strong  drink,  and 
he  shall  be  filled  with  the  Holy  Ghost,  even 
from  his  mother's  womb,  and  many  of  the 
children  of  Israel  shall  he  turn  to  the  Lord 
their  God.  And  he  shall  go  before  him 
(Christ)  in  the  Spirit,  and  in  the  power  ofE- 
lias,  to  turn  the  hearts  of  the  fathers  to  the 


212 

children,  and  the  disobedient  to  the  wisdom 
of  the  just,  to  make  ready  a  people  prepared 
for  the  Lord."  Luke,  i.  15,  16,  17. 

As  John  was  sent  to  make  known  Christ, 
and  to  make  ready  a  people  prepared  for  the 
Lord  ;  let  us  notice  his  preaching  and  prac- 
tice. -Let  us  select  the  first  account  which 
that  relates  to  the  coming  of  John.  "  In  the 
beginning  of  the  gospel  of  Jesus  Christ,  the 
Son  of  God,  as  it  is  written  in  the  prophets, 
Behold  I  send  my  messenger  before  thy  face, 
which  shall  prepare  thy  way  before  thee. — 
The  voice  of  one  crying  in  the  wilderness, 
prepare  ye  the  way  of  the  Lord,  make  his 
paths  straight.  John  did  baptize  in  the  wil- 
derness, and  preach  the  baptism  ^repentance 
for  the  remission  of  sins-.  Mark,  i.  1,2, 3,  4,  5. 

Now  reader,  would  not  this  be  mysterious 
that  a  man  like  John  the  baptist  should  come 
forward  with  a  new  religious  institution  of 
baptism,  and  in  little  more  than  six  months, 
proselyte  and  bring  over  to  the  new  religion, 
and  baptize  'all'  the  inhabitants  of  Judah  and 
Jerusalem  ? — But  let  us  mark  the  text.  "  John 
did  baptize  in  the   wilderness  and  preach  the 

BAPTISM    OF    REPENTANCE  FOR    REMISSION  OF 

sins."  Here  we  see  that  there  are  two  bap- 
tisms mentioned  in  the  text,  (to  wit:)  the 
baptism  which  he  baptized  with ;  and  the 
baptism  of  repentance  which  he  preached. 
The  baptism  of  water  John  pratised  in  con- 
formity to  the  law  which  he  was  under,  but 
the  baptism  of  repentance  is  a  gospel  instir 


213 

Cut-ion,  it  was  by  the  baptism  of  repentance 
that  the  people  were  to  be  prepared  for  the 
Lord.  Whereas  the  baptism  of  water  was  a 
rite  with  which  the  Jews  were  well  acquaint- 
ed, which  would  clear  us  from  the  necessity 
of  believing  that  mystery  which  is  presup- 
posed, in  case  that  baptism  by  water  was  a 
new  rite.  So  well  acquainted  were  the  Jews 
with  the  practice  of  water  baptism,  that  when 
Priests  and  Levites  came  to  John  from  Jeru- 
salem, they  did  not  inquire  what  baptism 
meant.  No.  They  did  not  express  the  least 
curiosity,  they  only  questioned  who  he  was, 
and  questioned  him  as  to  his  authority,  as  a 
baptiser.  These  priests  and  levites  well  knew 
(if  there  is  any  dependence  to  be  put  in  his- 
tory,) that  they  never  received  a  prosely-te 
into  the  full  enjoyment  of  the  Jewish  religion, 
until  he  was  both  baptized  and  circumcised. 
They  first  questioned  John  whether  he  was 
not  the  Christ,  but  he  tells  them  "  no."  They 
then  question  him  whether  he  was  Elias,  or 
whether  he  was  one  of  the  Prophets ;  and 
when  he  had  said  "no,"  then  they  question- 
ed him  as  to  his  authority.  Plainly  intima- 
ting if  John  had  only  pretended  to  any  illus- 
trious place  in  the  Jewish  church,  they  would 
have  had  no  questions  to  have  asked  on  the 
subject.  If  baptism  had  been  a  new  insti- 
tution as  some  would  have  it ;  reason  teaches 
us  that  much  time  would  have  been  required 
in  order  to  have  rendered  such  an  institution 
popular  among  the  Jews.     Had  John  been  a 


214 

man  that  worked  miracles,  he  might  have 
possessed  some  more  peculiar  advantage  in 
proselyting  the  Jews  to  the  said  new  religion, 
but  John  did  no  miracles,  (John  x.  14.)  and 
even  if  he  had,  what  could  have  made  him 
so  much  more  successful  in  his  ministry  than 
others,  as  to  proselyte  all  the  land  of  Judah 
and  Jerusalem  in  about  six  months,  whereas 
Christ  with  all  his  disciples  made  only  about 
five  hundred  disciples  in  three  years  time ! 

Reason  teaches  us  that  John  had  nothing 
to  do  as  to  establishing  (as  some  suppose) 
the  rite  of  water  baptism,  tradition  had  al- 
ready given  him  the  assent  of  the  people  in 
that  part  of  his  work. 

It  is  frequently  said  of  John,  that  he  prea- 
ched the  baptism  of  repentance,  but  I  do  not 
recollect  that  it  is  once  said  of  him,  that  he 
preached  the  baptism  of  water. 

Such  as  contend  that  Mark  had  an  allu- 
sion to  the  baptism  of  water  in  the  introduc- 
tion of  his  history,  ought  to  show  us  that 
water  baptism  is  saving.  But  as  water  bap- 
tism is  not  saving,  so  it  is  no  part  of  the  gos- 
pel. The  gospel  is  the  power  of  God  unto 
salvation  to  every  one  that  believe,  (Rom.  i. 
16.)  The  gospel  is  everlasting,  but  there 
are  few  who  dare  ascribe  any  great  salva- 
tion, power  or  duration  to  the  baptism  of  wa- 
ter. And  if  we  have  made  it  to  appear,  (as 
I  think  we  have,)  that  the  gospel  was  preach- 
ed to  Abraham,  and  to  the  old  world,  then 
this  account  of  Mark  cannot  be  justly  under- 


215 

stood,   as  some  would  have  it,  to  mean  the 
introduction   of  water  baptism.     Let  us  ex- 
amine the  subsequent  matter   in  Mark's  ac- 
count.    He  proceeds  to  add,  "  as  it  is  writ- 
ten in  the  prophets.    Eehold  I  send  my  mes- 
senger before  thy  face,  which   shall  prepare 
the  way  before  thee."     This  preparation  of 
the  way  was  the  effect  produced  by  the  cry, 
u prepare  ye  the  way  of  the  Lord  and  make  his 
paths  straight"     This  account  of  Mark  has 
no  allusion  to  the  notion  that  John  prepared 
the  people  by  water  baptism,  but  like  all  the 
rest  of  the  scriptures  show  that  John  preach- 
ed the  baptism  ^repentance  for  the  remis- 
sion of  sins.     As  Mark  so  particularly  men- 
tions the  baptism  of  repentance,  let  us  add 
to    his  saying,  other   similar  testimonies. — 
"John"  saith  the  apostle  Paul,  "  verily  bap- 
tized with  the  baptism  of  repentance,  say- 
ing unto  the  peopie  that  they  should  believe 
on  him  who  should  come  after   him,  that  is, 
on  Christ  Jesus."  Acts,  xix.  4,     And  again. 
"  He  came  into  all  the  country  round  about 
Jordan,   preaching  the  baptism  of  repent- 
ance for  the  remission  of  sins"  Luke,  iii.  3. 
Dear  Reader.  If  any  will  convince  us  that 
water  baptism  has  any  part  or  lot  in  the  Gos- 
pel, and  that  those  passages  mean  water  bap- 
tism, the  same  will  be  able  to  shew  us  that 
water  baptism  is  the  remission  of  sins.     But 
until   then  I  must  believe   that  John   only 
practised  water  baptism  in  conformity  to  the 
law  he  was  under,  and  preached  this  bap- 


216 

tism  of  repentance  as  a  thing  represented  by 
all  outer  kinds  of  purification.  And  if  we 
examine  the  preaching  of  John  it  was  not 
water  baptism,  but  that  baptism  which  did 
more  towards  preparing  the  people  for  the 
Lord,  than  water  baptism  could  do.  The 
baptism  which  John  preached  was  just  that 
water  baptism  was  in  the  sign,  namely,  pu- 
rification. Therefore  his  language  was  like 
that  of  the  prophet.  "  Wash  you,  make  you 
clean  ;  put  away  the  evil  of  your  doings  from 
before  mine  eyes,  cease  to  do  evil,  learn  to  do 
•well.;  seek  judgment;  relieve  the  oppress- 
ed ;  judge  the  fatherless  and  plead  for  the 
widow."  When  John  saw  many  of  the  phar- 
isees  come  to  his  baptism  merely  because 
they  of  the  circumcision  were  debtors  to  do 
the  whole  law,  (see  Gal.  v.  31.)  he  says  to 
them  "  say  not,  within  yourselves,  we  have 
Abraham  to  our  father."  Saith  he,  "  O, 
generation  of  vipers  !  who  hath  warned  you 
to  flee  from  the  wrath  to  come,  bring  forth 
therefore  fruits  meet  for  repentance."  When 
John  had  told  them  that  the  axe  was  laid  un- 
to the  root  of  the  trees,  and  that  every  tree 
which  brought  not  forth  good  fruit  must  be 
hewn  down,  said  they  unto  him  ;  what  shall 
we  do  then  ?  Saith  John  i(  he  that  hath  two 
coats,  let  him  impart  to  him  that  hath  none  ; 
and  he  that  hath  meat,  let  him  do  likewise. 
To  the  Publicans,  he  says,  "  exact  no  more 
than  lhat  which  is  appointed  you" — and  to 
the  soldiers,  "  Do  violence  to  no  man,  neither 


217 

accuse  any  falsely  ;  and  be  content  with  your 
wages."  Such,  dear  reader,  is  gospel  preach- 
ing, and  by  such  preaching,  the  loftiness  of 
men,  like  the  hills  are  brought  down,  the  val~ 
lies  are  filled,  the  crooked  and  rough  ways 
and  doings  of  men,  are  made  smooth  and 
straight.  Thus  the  prediction  of  the  angel 
Gabriel  concerning  John  was  fulfilled  ;  which 
saith,  "  many  of  the  hearts  of  the  children  of 
Israel  shall  he  turn  to  the  Lord  their  God. — 
And  he  shall  go  before  him  in  the  Spirit  and 
power  of  Elias,  to  turn  the  hearts  of  the  fa- 
thers to  the  children,  and  the  disobedient  to 
the  wisdom  of  the  just,  to  make  ready  a  peo- 
ple prepared  for  the  Lord." 

The  baptism  which  John  preached  to  the 
people,  was  to  the  soul  (figuratively)  what 
water  washing  is  to  the  body.  Water  may 
cleanse  the  body  from  natural  defilement,  or 
from  external  pollutions,  which  without  a  re- 
moval, (according  to  the  natural  order  of 
things)  would  prove  contagious,  both  to  our- 
selves and  others.  But  though  water  may- 
serve  us  a  valuable  purpose  in  this  point  of 
view  :  yet  water  purification  cannot  reach  to 
our  internal  need,  and  cleanse  us  from  the 
impurity  of  the  stomach,  nor  from  the  various 
disorders  which  so  frequently  lurk  within  the 
natural  system.  These  internal  needs  must 
be  removed  by  an  internal  application,  or  the 
system  must  perish.  So  notwithstanding 
men  may  approach  God  with  a  baptizing 
sense  of  their  sins,  this  is  only  outward  wash- 


218 

ing.  It  does  not  give  them  victory  over  their 
fallen  nature.  This  must  be  brought  about 
by  the  baptism  of  Christ.  Therefore,  not- 
withstanding John  had  baptized  the  Jews  ac- 
cording to  the  law :  and  notwithstanding  he 
had  preached  to  them  the  baptism  of  repen- 
tance, he  taught  them  to  look  for  the  baptism 
which  was  yet  to  come,  saying,  "  I  indeed 
baptize  you  with  water,  unto  repentance,  but 
he  shall  baptize  you  with  the  Holy  Ghost  and 
with  fire."  Thus  John  taught,  that  the  Jews 
must  look  to  Christ :  beginning  his  ministry 
under  the  law  by  water,  he  ended  with  re- 
pentance, and  so  far  as  he  preached  repen- 
tance, he  was  a  gospel  minister.  As  John 
had  two  baptisms,  so  Christ  had  two.  As 
John  commenced  with  Moses  and  ended 
with  repentance  :  so  we  find  Christ  first  bap- 
tizes his  disciples  with  repentance,  and  fin- 
ishes that  baptism  of  repentance  with  the 
baptism  of  the  Holy  Ghost.  The  Holy  Ghost 
being  the  only  true,  saving  and  christian 
baptism. 

As  there  is  a  harmonizing  analogy  be- 
tween Moses  and  John,  and  Joshua  and 
Christ,  I  will  here  mention,  that  as  Moses 
gave  way  for  Joshua,  so  John  gave  way  for 
Christ.  No  doubt  that  something  was  inten- 
ded by  the  angel  Gabriel  in  the  name  oiJolin. 
The  angel  did  not  leave  the  parents  of  John  to 
name  their  child  what  they  pleased,  but  said 
to  Zacharias,  thou  shalt  call  his  name  John, 
which  signifies  the  grace  and  mercy  of  God. 


219 

As  there  is  a  striking  resemblance  between 
mankind  in  a  state  of  sin,  and  Israely  when  in 
a  state  of  bondage  to  the  Egyptians ;  so  John 
resembles  Moses,  inasmuch  as  his  coming  to 
the  Jews,  was  to  them,  what  the  coming  of 
Moses  was  to  the  children  of  Israel.  Moses 
came  from  Mount  Horeb  by  the  special  grace 
of  God.  John  came  from  the  wilderness,  be- 
ing directed  and  taught  of  God. — Moses,  by 
the  direction  of  God,  brings  the  children  of 
Israel  on  the  way  to  the  promised  land,  and 
gives  them  the  law. — John  points  the  chil- 
dren of  Israel  the  way  from  the  bondage  of 
sin,  by  preaching  to  them  the  law  of  repen- 
tance.— Moses,  under  the  law,  organized  the 
children  of  Israel  for  Joshua,  (called  Jesus.) 
— John  by  the  preaching  of  repentance  pre- 
pared the  Jews  for  the  coming  of  Christ. — 
Moses  discovered  the  promised  land  from 
Mount  Nebo:  (signifying  discovery  or  proph- 
ecy,) and  points  out  the  land  of  rest — he  an- 
nounces ihe  woes  which  should  attend  the 
disobedient,  and  the  blessings  which  should 
attend  the  righteous:  having  brought  the 
children  of  Israel  to  Abel-Shittim,  (signifying 
sorrow)  he  shows  Joshua  to  be  their  leader  to 
the  promised  land :  but  he  says,  a  I  must 
pie." — John  points  out  Christ  to  the  Jews  as 
their  leader :  and  having  given  them  his  tes- 
timony, says,  "  He  must  increase,  but  I  must 
decrease." 

So  as  Moses  did  not  lead  the  children  of 
Israel  out  of  the  wilderness — so  John  did  not 


220 

bring  the  Jews  out  from  under  the  law  of  Mo- 
ses, but  leaves  that  as  a  work  which  could 
*only  be  done  by  Jesus  Christ. 


CHAP.  II. 

John  fulfilled  his  mission  by  pointing  out  Christ  to  Israel. 
— The  coming  of  the  kingdom  of  God  pointed  to  in  the 
transfiguration  of  Christ  on  the  mount.— Types  did  not  rep- 
resent a  fulfilment  of  any  thing  previous  to  the  sufferings  of 
Christ  on  the  cross,  so  all  were  under  the  law. — Christ  suf- 
fered in  the  last  of  Daniel's  weeks, and  the  oblations  ceased 
when  the  covenant  was  confirmed. — John's  ministry  in  wa- 
ter baptism  under  the  law,  and  al)  previous  to  the  death  of 
Christ,  within  the  pale  of  the  Jewish  Church. 

As  John  came  to  make  known  Christ,  we 
shall  notice  the  fulfilment  of  his  mission. — 
"  Then  cometh  Jesus  from  Galilee  to  Jordan, 
unto  John  to  be  baptized  of  him."  But  John 
forbade  him  saying,  I  have  need  to  be  baptized 
of  thee ;  and  comest  thou  to  me  ?  And  Jesus 
said,  suffer  it  to  be  so  now,  for  thus  it  becom- 
eth  us  to  fulfil  all  righteousness;  then  John 
suffered  him."  Matt.  iii.  13,  &c. 

We  have  already  noticed  that  John  did  not 
enter  upon  his  ministry,  until  he  was  thirty 
years  of  age,  according  to  the  law  of  Moses. 
(Num.  iv.  3.)  So  it  appears,  that  when 
Christ  came  to  John  he  began  to  be  about 
thirty  years  of  age,  (Luke,  iii.  23,)  and  prob- 
ably could  not  come  before,  as  he  felt  that  he 
was  under  the  same  law. 


001 

There  are  many  who  contend  that  water 
baptism  is  to  be  preached,  because  Christ 
was  baptized  of  John  in  Jordan.  But  this 
argument  is  of  no  worth,  since  it  is  plainly 
shown,  that  water  baptism  is  no  part  of  the 
gospel.  But  if  Christ  was  under  the  law, 
then  he  was  bound  to  observe  the  law :  and 
that  he  was  subject  to  the  law,  we  will  let 
plain  scripture  testimony  show.  The  apos- 
tle saith,  (Gal.  iv.  4, 5)  "he  (Christ)  was  made 
of  a  woman,  made  under  the  law  to  redeem 
them  that  were  under  the  law."  If  Christ 
was  to  redeem  such  as  were  under  the  law,  it 
is  very  sure  that  there  could  be  no  redemp- 
tion until  he  fulfilled  the  law ;  and  as  he  had 
not  suffered,  he  was  yet  under  the  law. — 
When  Christ  came  to  John  to  be  baptized  he 
had  already  undergone  circumcision,  and 
now  comes  forward  to  fulfil  the  righteousness 
of  the  law,  by  being  baptized.  But  what 
shall  we  say  when  we  understand  that  John 
forbade  him?  If  water  baptism  was  a  gospel 
institution,  as  some  say  it  was,  surely  John 
would  not  have  refused  any  one  that  which 
he  was  sent  to  administer.  But  nothing  is 
more  evident  to  me  than,  that  John  perfectly 
understood  water  baptism  to  be  a  sign  ;  and 
that  the  sign  was  not  to  follow  the  thing 
which  the  sign  represented.  John  knew  al- 
so, that  the  baptism  of  water  was  for  peni- 
tent sinners.  But  as  Christ  had  no  sin  to  an- 
swer for,  there  was  no  repentance  to  be 
preached  to  him  ;  besides,  as  he  was  the  one 

1  *wi 


222 

who  was  to  baptize  with  the  Spiritual  bap- 
tism, here  John  found  that  ail  his  ministry 
was  at  an  end,  and  altogether  superseded. — 
For  where  there  was  no  sin  there  was  no  re- 
pentance, and  he  that  had  the  baptism  of  the 
Spirit  had  no  need  to  be  baptized  of  the  sign. 

But  as  Christ  was  under  the  law,  he  says 
to  John,  "  suffer  it  to  be  so  now  ;"  for  thus  it 
becometh  us  to  fulfil  all  righteousness. — 
When  the  subject  was  explained  to  John, 
and  he  saw  that  it  was  necessary  to  fulfil  all 
the  law,  and  that  not  one  jot  or  tittle  of  it 
could  pass,  until  all  was  fulfilled.  "  He  suf- 
fered him  "  to  be  baptized,  and  as  soon  as  he 
w7as  baptized  in  the  type,  John  saw  the  Holy 
Spirit  descending  like  a  dove  and  lighting 
upon  him,  "  and  lo,  a  voice  from  heaven5' 
was  heard  saying,  "  this  is  my  beloved  Son  in 
ichom  I  am  well  pleased  "  John  having  bap- 
tized Christ,  and  having  seen  the  evidence  of 
the  Spirit,  could  now  do  the  errand  for  which 
he  come,  namely,  to  make  known  Christ  to  Is- 
rael. John  says  to  his  disciples,  "Behold 
the  Lamb  of  God  which  taketh  away  the  sin 
of  the  world.  This  is  he  of  whom  1  said,  af- 
ter me  cometh  a  man  which  is  preferred  be- 
fore me,  and  I  knew  him  not,  but  that  he 
should  be  made  known  to  Israel,therefore  am  I 
come  baptizing  with  water."  John,  i.  29,  &c. 

We  have  before  had  occasion  to  notice  the 
wisdom  of  God  in  providing  a  succession  of 
prophets,  to  bring  about  his  designs  under 
the  law  dispensation.     Here  we  may  remark, 


that  if  Christ  had  first  come  to  the  Grand 
Sanhedrim-Council,  all  this  public  manifes- 
tation which  took  place  at  the  time  of  his 
baptism,  would  have  been  lost.  For  the  San- 
hedrim-council at  this  time/ and  state  of  the 
Jewish  Church,  claimed  the  rite  of  purifica- 
tion to  themselves,  and  no  baptism  (it  is  said) 
was  performed  but  by  their  order,  or  in  the  pres^ 
ence  of  three  magistrates.  Besides  this;  at  this 
time  they  would  not  baptize  a  Jew,  or  Jew- 
ess ;  nor  even  those  who  were  the  children- 
of  their  proselytes.  The  Jewish  church  at 
the  time  of  Christ's  coming  was  in  a  very  low 
condition  and  the  Sanhedrim-council  had  ta- 
ken that  order  upon  them,  that  if  Christ  had' 
first  come  to  them,  as  he  was  a  Jew,  they 
never  would  have  baptized  him.  Conse- 
quently, he  would  have  been  lacking  in  the 
fulfilment  of  the  law  which  he  was  under.— 
But  as  God  in  his  providences  provided  a- 
gainst  the  superstitious  customs  of  the  Jews, 
and  had  provided  a  prophet,  Christ  is  mani- 
fest by  incontestible  proofs.  The  Holy  Ghost 
is  given  and  John  fulfils  his  errand  by  preach- 
ing and  pointing  him  out  to  his  disciples  and* 
others. 

Dear  reader,  if  baptism  is  a  rite  to  be 
practised  as  some  contend  and,  if  the  bap- 
tism of  water  is  an  ordinance  of  Christ,  we 
should  expect  next,  that  he  would  enter  up- 
on his  ministry  by  first  baptizing  his  disci- 
ples, or  at  least  expect  that  he  should  com- 


224 

mand  them  to  baptize  others.  At  one 
time  Christ  sends  forth  twelve  disciples,  and 
at  another  time  he  commissioned  seventy 
to  go  out,  but  there  is  not  one  word  mention- 
ed that  they  should  baptize  with  wafer. 
And  that  Christ  himself  did  not  baptize,  ap- 
pears plain,  for  it  is  said  that  Christ  himself 
baptized  not,   but  his  disciples.  (John  iv.  2.) 

There  is  not  one  instance  where  Christ 
used  water-baptism,  or  where  he  commanded 
others  to  baptize  in  any  way,  previous  to  the 
commission  mentioned,  (Matth.  xxvii.  19) 
which  place  I  purpose  to  consider  by  itself. 

"  But,"  say  the  objectors,  "  if  the  bap- 
tism of  water  was  not  to  be  perpetuated,  why 
did  not  Christ  forbid  the  practice  of  it  by  his 
disciples  ?"  To  this  I  answer,  it  could  not  be 
expected  that  Christ  would  forbid  his  disci- 
ples baptizing  others  who,  was  under  obli- 
gation to  fulfil  the  same  law  that  he,  himself, 
was  obliged  to  fulfil. 

They  were  all  as  yet  bound  to  fulfil  the  law, 
each  one  for  himself.  But  as  Christ  had  ful- 
filled it  on  his  part,  he  was  not  obliged  to  do 
nor  say  any  thing  about  it. 

Such  as  will  contend  that  the  true  chris- 
tian dispensation  commenced  with  John, 
ought  to  observe  the  same  restriction  that  he 
observed  ;  but  this  they  are  not  willing  to  do. 
But  if  they  will  stick  for  the  ceremonies  of 
baptism,  because  Christ  did  not  forbid  his 
disciples  the  practice  of  that  ceremony,  why 
should  they  be  so  strenuous  on  that  parta  and 


225 

yet  be  so  indifferent  and  neglectful  as  not 
to  observe  things  which  Christ  did  positive- 
ly command  ?  He  says  to  his  disciples, 
"  The  scribes  and  pharisees  sit  in  Moses' 
seat,  all,  therefore,  whatsoever  they  bid  you 
observe  ;  that  observe  and  do."  (Matth.  xxiii. 
2,  3.)  Again,  (ver.  23)  it  is  said  "  Woe  unto 
you  Scribes  and  Pharisees,  hypocrites  !  for 
ye  pay  tithes  of  mint  and  anise  and  cummin, 
and  have  omitted  the  weightier  matters  ofthe 
law,  judgment,  mercy  and  faith.  These  ought 
ye  to  have  done,  and  not  to  leave  the  others 
undone."  Here  is  a  plain  command  from 
Christ  to  his  disciple3,  to  keep  the  law  of 
Moses,  i.  e.  do  all  the  scribes  and  pharisees 
shall  command  you.  Christ  commands  the 
leper  to  go  and  show  himself  to  the  priest,  and 
offer  a  gift,  which  Moses  commanded  for  a 
testimony  unto  them.  (Matth.  viii.  4.)  Who 
will  not  admit  that  these  are  plain  com- 
mands ?  I  dare  not  say  they  are  not,  but  I  do 
not  believe  that  they  are  gospel  ordinances. 
But  were  we  to  look  for  the  commands  of 
Christ,  there  is  no  more  said  by  him  in  fa- 
vour of  water  baptism,  than  there  is  in  fa- 
vour of  offering  tithes  of  mints,  &c. 

If  baptism  had  been  a  rite  which  Christ 
intended  that  his  followers  should  observe,  no 
doubt  in  my  mind,  that  he  would  have  prac- 
tised it  himself.  The  apology  which  is  of- 
fered by  some,  that  Christ  was  Lord  of  his 
disciples  (therefore  left  that  work  for  them  to 
do)  is  of  no  use.  For  there  was  no  labour  too 


22G 

hard  or  humiliating  for  Christ  to  perform,  so> 
God  forbid  that  Christ,  our  meek,  and  divine 
Lord  should  be  so  measured  by  proud  hearts*. 
When  the  young  man  came  to  Christ,  interro- 
gating him,  the  way  to  attain  eternal  life, 
(Matth.  xix.  16,  17,  18,  &c.)  Christ  cays  unto 
him,  "  keep  the  commandments,"  the  young 
man  knowing  that  there  were  many  com- 
mandments, says  "  Which  commandment 
shall  I  keep  ?"  Christ  did  not  tell  him  (as  some 
would  now  a  days),  that  he  must  be  baptized, 
but  saith  Christ,  thou  shalt  do  no  murder  ; 
thou  shalt  not  steal  ;  thou  shalt  not  commit 
adultery  ;  thou  shalt  not  bear  false  witness  ; 
honor  thy  father  and  thy  mother ;  and  thou 
shalt  love  thy  neighbour  as  thyself."  Here 
Christ,  (no  doubt  in  my  mind)  made  known 
to  this  man  all  he  thought  was  necessary  to 
salvation,  and  all  he  would  have  him  to  ob- 
serve. As  in  this  instance,  so  in  others.  The 
scribes  and  pharisees  said  to  Christ,  "  What 
shall  we  do  that  we  might  work  the  work  of 
God  ?  Jesus  answered  and  said  unto  them, 
This  is  the  work  of  God,  that  ye  believe  in 
him  whom  he  hath  sent.  (John  vi.  23, 29)  In 
all  the  doctrine  and  teachings  of  Christ,  for 
about  three  years,  he  taught  much  about 
faith  in  himself,  love  to  God,  and  love  to  man? 
but  not  in  one  instance  has  he  taught  the  doc- 
trine of  water  baptism. 

As  I  have  before  proposed  that  the  term, 
kingdom  of  God,  was  the  most  proper  phrase 
to  show  us  the  division  between  the  dispen- 


227 

sation  of  the  law,  and  the  dispensation  of 
the  gospel,  (so  called)  according  to  my  en- 
gagement I  will  now  say  something  more  of 
it.  We  have  before  observed  that  this  king- 
dom of  God,  was  that  which  was  prophesied 
of  by  DanieL 

When  John  came  preaching  in  the  wilder- 
ness his  cry  was,  "  Repent  ye  ;  for  the  king- 
dom of  Heaven"  (or  God)  "  is  at  hand," 
(Math.  iii.  2.)  John  did  not  say  that  the 
kingdom  of  God  was  then  established  ;  but, 
that  it  was  nigh  by.  This  preaching  of  John, 
perfectly  agrees  with  that  preaching  of  Christ. 
(Math.  iv.  17.)  "  From  this  time  Jesus  be- 
gan to  preach,  and  to  say,  "  Repent  for  the 
kingdom  of  Heaven  is  at  hand."  And  in  the 
commission  given  to  the  twelve  disciples,  it 
was  said  to  them  "  As  ye  go  preach,  saying, 
the  kingdom  of  Heaven  is  at  hand."  Also 
to  the  seventy  which  Christ  sent  out  (Luke, 
x.  9.)  it  was  said,  "  say  unto  them  the  king- 
dom  of  God  is  come  nigh  unto  you."  Now 
that  this  kingdom  was  not  as  yet  established, 
evidently  appears  from  the  expression  of 
Christ  to  his  disciples,  (Math.  xvi.  28.)  when 
he  says,  "There  be  some  standing  here 
which  shall  not  taste  death  till  they  have 
seen  the  Son  of  man  coming  in  his  king- 
dom," or  as  Mark  has  it,  "  till  they  have  seen 
the  kingdom  of  God  come  with  power." 

When  we  speak  of  the  kingdom  of  God, 
or  of  the  kingdom  of  Heaven,  we  are  not  to 


228 

dream  of  a  particular  space  of  time  or  place, 
as  of  a  worldly  kingdom  ;  but  the  kingdom 
of  God  is  ci  in  righteousness  peace  and  joy  in 
the  Holy  Ghost,  (Rom.  xiv.  17.)  The  Spirit- 
ual dispensation  of  Christ  ruling  in  the  minds 
and  in  the  heart  of  his  children.  This  king- 
dom was  that  which  man  lost  by  the  fall,and 
short  of  the  gift  of  the  Holy  Spirit  there  is  no 
restoration  to  mankind.  But  as  Christ  was 
not  yet  glorified,  the  Holy  Ghost  was  not  yet 
given.  (John,  vii.  39.)  but  the  covenant  be- 
tween God  and  man  consisted  much  in  a 
law  dispensation,  and  the  mysteries  of  God's 
Spirit  were  yet  contained  in  figures,  secluded 
for  a  time  behind  the  vail  of  the  temple,  shut 
up  at  Jerusalem.  What  Christ  intended  by 
the  kingdom  of  God  coming  with  power,  was, 
the  gift  of  the  Holy  Ghost  which  was  shed 
forth  after  his  death  and  resurrection.  This 
is  evident  from  what  passed  at  the  time  of 
his  transfiguration  on  the  mount,  six  days  af- 
ter his  predication.  Whilst  he  was  in  the 
mount  with  James  and  John,  (Math.  xvii. 
2,  3,  &c.)  he  "  was  transfigured  before  them; 
and  his  face  did  shine  as  the  sun,  and  his 
raiment  was  white  as  the  light.  And  behold 
there  appeared  unto  him  Moses  and  Elias, 
talking  with  him."  The  conversation  be- 
tween Moses,  Elias  and  Christ,  was  concern- 
ing the  death  which  Christ  should  accom- 
plish at  Jerusalem,  (Luke,  ix.  31.)  evidently 
alluding  to  the  time  when  the  kingdom  of 
God  should  come.     The  coming  of  the  king- 


009 

dom  of  God  was  not  only  the  subject  of  their 
conversation,  but  it  was  also  represented  in 
the  figure  of  the  cloud.  While  Peter  was 
proposing  to  build  three  tabernacles,  "  while 
he  was  yet  speaking  a  bright  cloud,  overshad- 
owed them"  and  a  voice  was  heard  saying 
(as  if  in  answer  to  Peter,)  "  (rws  is  my  belov- 
ed son,  in  whom  I  am  well  pleased  ;  hear 
ye  him."  God  frequently  manifested  himself 
in  the  cloud,  but  I  do  not  know  as  he  ever 
appeared  to  answer  mankind  in  a  bright 
cloud  until  now.  The  transfiguration  of 
Christ,  the  shining  of  his  face,  the  whiteness 
of  his  garment,  and  the  brightness  of  the 
cloud,  all  were  figures  of  the  Son  of  man's 
coming  in  his  kingdom.  The  voice  which 
answered  whilst  Peter  was  yet  speaking  was 
to  forbid  his  false  notion  that,  the  kingdom 
of  God  was  outward,  or  that  the  Most  High 
dwelt  in  tabernacles  made  with  hands. 

When  they  had  risen  from  the  ground  (for 
they  had  fallen,)  Moses  was  gone  ;  Elias  was 
gone,  and  there  was  none  left  but  Jesus, 
so  I  think  none  to  be  heard  but  him.  In  this 
vision,  these  disciples  were  taught  that  the 
kingdom  of  God  was  yet  to  come.  -God  was 
pleased  here  to  show  them  the  passing  away 
of  the  tabernacle  dispensation,  by  the  pass- 
ing away  of  Moses,  who  was  the  law  medi- 
ator. And  as  the  scribes  had  taught  that  Eli- 
as must  come  before  Christ,  (verse  10.)  and 
as  John  did  not  take  that  name,  (John  i.  21.) 
this  doctrine  needed  explaining.  Therefore 
u 


230 

God  was  pleased  in  presenting  Moses,  to  pre- 
sent Elias  with  him,  that  they  might  pass  a- 
way  both  together.  Christ  interprets  the  vis- 
ion by  telling  them  that  Elias  (John)  had  al- 
ready come  and  as  they  knew  him  not,  they 
had  done  unto  him  whatsoever  they  had  list- 
ed, namely,  they  had  put  him  to  death,  'also' 
(saith  Christ)  shall  "  the  Son  of  man  suffer  of 
them?)  Having  learned  the  meaning  of  the 
vision  ;  that  it  was  to  be  made  complete,  af- 
ter his  death  ;  "  Christ"  when  coming  down 
from  the  mountain  charged  them  saying,  "Tell 
the  vision  to  no  man  until  the  Son  of  man  be 
risen  from  the  dead. 

Having  made  a  few  observations,  to  shew 
that  Christ's  dispensation;  did  not  take  place 
whilst  he  was  living,  I  still  feel  myself  under 
obligations  to  notice  such  passages  as  may 
be  a  seeming  contradiction  in  the  mind  of 
my  reader. 

It  is  said,  (Math.  xi.  12,  13.)  from  the  days 
of  John  the  Baptist  until  now,  the  kingdom 
of  heaven  suffereth  violence,  and  the  vio- 
lent take  it  by  force.  The  parallel  passage 
With  this  of  Matthew,  is  Luke,  xvi.  16,  which 
adds  to  the  text,  "  and  every  man  presseth  in- 
to it?7  We  have  before  shown,  that  the 
preaching  of  John  was  the  baptism  of  repent- 
ance, and  we  have  acknowledged  that  re- 
pentance is  a  gospel  ordinance,  and  so  far  as 
it  is  gospel  it  belongs  to  the  laws  of  the  king- 
dom of  God,    Therefore  our  Saviour  ques- 


231 


tioned  the  Pharisees,  saying,  u  the  baptism  of 
John,  was  it  from  heaven,  or  of  men?" — • 
Some  suppose  that  this  text  means  water  ; 
but  we  have  before  seen  that  John  did  not 
preach  water  baptism.  And  that  the  bap- 
tism of  repentance  was  intended  appears 
from  the  sequel ;  for  the  Pharisees  dare  not 
answer  the  question  because  our  Saviour  was 
ready  to  say  to  them,  why  did  ye  not  believe  ; 
or  why  did  ye  not  repent  ?  Perhaps  this  text 
may  be  better  explained  by  that  passage 
which  says,  "  The  pharisees  and  lawyers  re- 
jected the  councils  of  God  against  them- 
selves, (or  as  the  marginal  notes  read  within? 
themselves  J  being  not  baptized  of  him." — 
(Luke  vii.  50.)  If  the  baptism  here  alluded 
to,  had  been  water,  it  is  well  known  that  the 
Fharisees  did  believe  in  water  baptism  and 
came  to  John  to  be  baptized  ;  (Math.  iii.  7.) 
but  because  they  rejected  the  counsels  of 
God  within  themselves,  and  would  not  re- 
pent, he  calls  them  a  generation  of  vipers^ 
and  sends  them  away  .—Because  the  baptism 
of  repentance  is  here  alluded  to  ;  subse- 
quently our  Lord's  remarks  come  right  to  the 
point.  "  We  have  piped  unto  you  and  you 
have  not  danced,  we  have  mourned  unto  you 
and  you  have  not  wept." 

Because  repentance  is  a  gospel  institution, 
it  so  far  belongs  to  the  kingdom  or  the  rules 
of  God  ;  therefore  publicans  and  harlots  who 
believe,  pressed  forward  by  repentance  into 
she  kingdom,  i,  e.  as  far  as  repentance  could 


carry  them.  Was  a  man  to  be  baptized  a 
thousand  times,  it  would  not  bring  him  one 
whit  more  into  the  kingdom  of  God  then  if 
he  had  never  been  baptized  at  all.  And  for 
this  reason,  when  the  pharisees  demanded  of 
Christ  when  the  kingdom  of  God  should 
come,  He  readily  tells  them,  "the  kingdom 
of  God  cometh  not  by  observation.  Neither 
shall  they  say,  Lo  here  !  nor  lo  there  !  for 
behold  the  kingdom  of  God  is  within  you." 
(Luke,  xvii.  20,  21,  &c.)— "  For  as  the  light- 
ning that  lightneth  out  of  the  one  part  under 
heaven,  shineth  unto  the  other  part  under 
heaven  ;  so  shall  also  the  Son  of  man  be  in 
his  day.  But,  first  must  he  suffer  rsany 
things,  and  be  rejected  of  this  generation." 
Dear  Reader  didst  thou  ever  know  the  pow- 
erful lightning  of  God's  Spirit,  to  lighten  the 
region  of  thy  soul *  and  the  coming  of  Christ 
to  be  like  the  lightning,  to  the  disparting  of 
darkness  ;  and  like  a  vivid  flash  to  sunder 
the  natural  elements,  and  set  en  fire  all  with- 
in thee  ?  Then  thou  knowest  one  of  the 
days  of  the  Son  of  man  ;  and  knowest  too, 
that  the  kingdom  of  God  is  not  in  word  but 
in  power. 

Having  seen,  that  it  was  necessary  Christ 
should  suffer  before  the  kingdom  of  heaven 
could  consistently  be  brought  in,  will  any 
ope  still  say  that  water  baptism  is  a  gospel 
institution  ?  Will  they  yet  say  that  baptism 
was  not  under  the  law  ?  If  we  notice  John, 
what  do  we  see  in  his  ministry,  but  what  was 


235 

aniler  the  law  ?  What  was  he  but  a  prophet 
and  a  priest  by  birth,  and  was  he  not  under 
the  law  by  restriction  in  life,  and  in  his  min- 
istry ?  Answer,  yes.  .He  was  a  Jewish  priest 
and  baptized  none  but  Jews  ;  neither  did  he 
preach  to  any  other  people.  If  it  once  be 
admitted,  that  John  was  under  the  law,  then 
water  baptism  was  there  too  ;  and  of  course 
such  water  baptism  must  be  a  law  ordinance. 
If  we  look  to  Christ,  surely  he  was  baptized. 
But  I  should  as  soon  contend  that  Jordan 
and  Enon  is  the  place  where  christians  ought 
to  be  baptized  because  John  was  baptizing, 
and  Christ  was  baptized  there,  as  I  should 
suppose  christians  ought  to  be  baptized  be- 
cause Christ  was  baptized  of  John.  For 
nothing  can  be  more  plain  than  that  Christ 
was  made  of  a  woman,  made  under  the  law 
to  redeem  them  that  were  under  the  law — 
He  commands  his  disciples  to  keep  the  law 
of  Moses,  and  his  converts  to  offer  gifts,  and 
to  wash  in  the  pool  of  Siloam.  He  com- 
mands, yea  he  requires  it  of  the  pharisees. 
that  they  offer  tythes,  in  mint,  anise,  &c.  As 
we  have  found  John's  ministry  strictly  con- 
fined to  the  Jews ;  so  Christ  said,  "  I  am 
not  sent  but  unto  the  lost  sheep  of  the  house 
of  Israel,  (Math.  xv.  24,)  and  because  he  was 
bound  by  the  lawT,  he  travelled  among  none 
but  Jews,  and  vr hen  he  sent  out  his  disciples, 
he  charged  them,  to  go  not  into  the  way  of  the 
Gentiles.    Besides  all  this  he  pays  the  strict- 

u2 


234 

est  attention  to  all  the  feasts,  with  the  pass- 
over  particularly. 

If  christians  are  not  bound  to  keep  the  taw 
of  Moses,  as  all  christians  say  they  are  not  5 
what  will  such  do  as  say  the  gospel  dispensa- 
tion commenced  with  John  ?  Will  they  say 
all  these  ceremonies  which  John  and  our 
Lord  has  practised,  and  encouraged  are  gos- 
pel ordinances,  and  all  these  restrictions,  re- 
strictions that  ought  to  be  observed  by  chris- 
tians ;  or  what  will  they  say  ? Let  us  next 

look  at  the  Temple.  Here  we  find  the  Jews 
daily  bringing  their  sacrifices  to  the  altar  ; 
and  what  is  more — behind  the  vail  of  the 
temple,  lays  hid  in  a  mystery,  all  the  gifts  and 
graces  of  Christ's  kingdom.  What  does  all 
this  mean,  dear  reader  ?  If  the  law,  and  gos- 
pel ordinances  (as  some  have  ventured  to 
call  them,)  are  all  mixed  up  together,  who 
can  show  us  the  one  from  the  other  ?  does  a 
tabernacle  belong  to  the  gospel  dispensation, 
then  let  us  build  one. 

Quitting  those  remarks  let  us  turn  our  at- 
tention for  a  moment  to  the  types  and  shad- 
ows. As  the  tabernacle  with  all  the  law  cer- 
emony, was  given  by  the  divine  direction  of 
God  ;  no  doubt  there  was  a  time  in  the  di- 
vine ilind,  when  they  should  be  fulfilled. — 
And  to  suppose  they  could  stop,  short  of  the 
thing  wLich  was  intended  by  them,  would  be 
inconsistent,  or  to  suppose  any  other  legisla- 
tion would  take  place  previous  to  the  fulfil- 
ment of  such  types  could  be  but  a  trespass 


23S 

upon  the  legislation  of  Moses.  As  a  man  is 
always  subject  to  the  laws  of  the  government 
he  is  under,  so  Christ  as  a  common  Jew  was 
holden  by  the  law  to  observe  all  the  restric- 
tions of  the  law. 

Let  us  suppose  Christ  on  the  cross  ;  and 
then  go  back  to  the  first  institution  of  the 
passover  in  Egypt ;  where  was  this  passover 
fulfilled  ?  Answer,  on  the  cross,  for  Christ 
our  passover  is  sacrificed  for  us.  (Cor.  v.  7.) 
Ifwelookto  the  tabernacle  with  all  its  ap- 
purtenances, sprinklings  pouring,  washings 
and  anointings,  with  that  outward  ministra- 
tion with  which  it  was  attended,  there  was 
none  of  these  types  fulfilled  short  of  the  death 
of  Christ.  There  was  no  general  good  that 
attended  mankind  in  consequence  of  the 
bodily  presence  of  Christ  on  the  earth,  but 
all  possible  good  come  in  consequence  of  his 
suffering.  It  was  no  outward  ministry  that 
could  reach  the  fallen  condition  of  men  ;  they 
must  be  restored  to  the  union-covenant  with 
God  by  receiving  that  which  rendered  the 
covenant-union  previous  to  the  fall,  namely, 
the  Spirit  of  God — the  Holy  Ghost.  AH 
covenants  short  of  that  which  stands  in  the 
nature  and  Spirit  of  God  is  faulty,  and  be- 
cause such  covenants  are  faulty  it  was  said5 
"Behold  the  day  cometh  saith  the  Lord, 
when  I  will  make  a  new-covenant  with  the 
house  of  Israel  and  with  the  house  of  Judah, 
****  whereof  the  Holy  Ghost,"  saith  the  a- 
postle  "  is  a  witness  to  us;  after  that  which  he 


236 

hath  said,  ****  I  will  put  my  laws  into  their 
hearts,  and  in  their  minds  will  I  write  them." 
(Heb.  x»  15,  16.) In  order  that  this  cove- 
nant or  testament  should  be  established  there 
must  ****of  necessity  be  the  death  of  the 
testator." — (Heb.  ix.  16.)  Therefore  to  ac- 
complish »his  work,  it  is  said  "  a  body  hast 
thou  prepared  me  ;?>  and  it  is  to  this  body 
and  work,  that  all  the  types  and  figures  of  the 
law  point  to. 

As  the  establishment  of  the  new-covenant,. 
was  particularly  timed  in  the  divine  will,  so 
was  the  abolishment  of  the  old-covenant,  pre- 
determined to  take  place  at  a  particular  timev 
and  this  time,  according  to  prediction  was  the 
very  time  that  Christ  suffered,  and  became 
the  end  of  all  types,  bv  the  sacrifice  of  him- 
self: 

Let  us  look  at  the  prophecy  of  Daniel,  and 
see  when  this  kingdom,  of  Heaven,  or  the  new- 
covenant  was  to  take  place  and  when  the 
old  covenant  was  to  be  destroyed-  It  was 
said  to  Daniel,  by  the  angel  Gabriel,  "  sev- 
enty weeks  are  determined  upon  thy  people, 
and  upon  the  holy  city  to  finish  the  trans- 
gression and  to  make  an  end  of  sins  ; 
and  to  make  reconciliation  for  iniquity,  and 
to  bring  in  everlasting  righteousness,  and  to 
seal  up  the  vision  and  to  anoint,  tfie  most 
Holy"  Dan.  ix.  24.  The  angel  next  dis- 
covers to  Daniel  when  these  weeks  should 
commence,  and  when  they  should  end,  (ver. 
36.)  and  when  the  Messiah  should  be  cut  of^. 


237 

nm\  how  that  he  should  confirm  the  covenant 
with  many,  and  in  the  midst  of  the  week  cause 
the  sacrifices  and  oblations  to  cease.  Now 
it  is  well  known  and  acknowledged  by  all, 
that  the  Messiah  suffered  in  the  last  of  Dan- 
iel's seventy  weeks,  and  that  this  divine  pre- 
diction took  place  and  was  fulfilled  in  that,he 
died  for  transgression  and  sins,  and  to  bring 
in  everlasting  righteousness.  He  was  cut  off, 
and  by  the  sacrifice  of  himself  he  caused  the 
sacrifices  and  oblations  to  cease  in  the  midst 
of  the  week — being  the  anointed  of  God,  he 
died — rose — ascended  up  and  received  the 
promise  of  his  father,  and  by  the  gift  of  the 
Holy  Ghost  confirmed  the  covenant  with  ma- 
ny in  one  day.  In  that  Christ  was  to  cause 
the  sacrifices  and  the  oblations  to  cease, 
it  was  done  at  the  very  time  of  his  death. 
And  it  is  really  worth  our  notice,  that  when 
Christ  suffered,  probably  it  was  at  the  very 
time  when  the  Jews  were  to  have  eaten  their 
passover,  but  in  consequence  of  the  phenom- 
enon which  took  place,  namely,  the  earth 
quaking,  and  the  darkness,  that  the  Jews  did 
not  sacrifice  at  that  time.  The  temple's  vail 
was  rent  at  that  very  time,  and  the  Holiest  of 
all  was  turned,  as  it  were,  out  of  doors,  and 
the  temple  confused  by  the  power  of  God. 

When  God  gave  the  law  to  Moses,  he  was 
the  establisher  of  it ;  and  when  the  law  dis- 
pensation ended  he  saw  fit  to  make  it  known 
by  his  own  power,  in  the  rending  of  the  vail, 
&c.      Notwithstanding  what  took  place  at 

\ 


the  time  of  Christ's  crucifixion  ;  The  Jews 
yet  thought  to  celebrate  the  day  of  Pentecost 
— a  time  celebrated  by  the  Jews  for  the  giv- 
ing of  the  law  ;  but  it  seems  that,  as  God 
had,  by  a  supernatural  power  signified  the  a- 
bolisbment  of  the  law,  at  the  time  of  the 
passover,  so  he  designed  to  confound  them 
again.  And  when  the  days  of  Pentecost 
were  fully  come  (Acts  ii.  1.)  God  made 
choice. of  this  very  time,  to  send  the  gift  of 
the  Holy  Ghost  upon  the  apostles,  and  the 
sacrificial  order  of  the  Jews  was  again  dis- 
turbed. For  the  apostles  having  received 
the  promise  of  the  Father,  they  so  preached 
that  the  attention  of  the  citv  was  excited,  and 
when  the  people  came  together  and  three 
thousand  of  them  (it  is  said)  were  added  to 
the  church  in  one  day.  It  seems  by  all  this 
that  God  would  shew  the  Jews  that  he  pre- 
ferred his  passover  to  that  of  theirs,  and  his 
own  law  written  in  the  heart,  to  that  which  was 
outward,  written  on  parchment,  or  tables  of 
stone. 

Having  pursued  the  subject  thus  far,  I  will 
now  remark,  that  in  the  beginning  we  have 
seen  the  impropriety  of  attempting  to  draw 
the  dividing  line  between  the  tvyo  dispensa- 
tions by  the  term  gospel,  because  the  gospel 
was  always  preached.  We  have  seen  that 
the  term  kingdom  of  God  is  warranted  to  us 
by  divine  inspiration.  We  have  seen,  atso, 
that  John  in  his  life  and  in  his  ministry  was 
confined  to  the  law  ;  and  too,  that  Christ  m. 


239 

all  his  preaching  and  in  the  mission  he  gave 
his  disciples,  were  all  confined  to  the  circle  of 
the  law,  or  to  the  Jewish  Church.  But  when 
we  notice  the  preaching  of  John,  of  Christ 
and  of  his  apostles,  together  with  the  transfig- 
uration of  Christ,  all  speak  of  the  kingdom  of 
God  as  then,  yet  to  come.  The  length  and 
duration  of  the  law,  the  order  of  the  taberna- 
cle, &x.  all  show  that  not  one  type  was  fulfil- 
led short  of  the  cross.  And  now,  dear  rea- 
der, I  think  that  all  the  preaching  of  John  and 
the  apostles,  with  the  supernatural  power  of 
God,  in  the  rending  of  the  temple  vail,  with 
the  descent  of  the  Holy  Ghost,  all  tend  to 
show  that  the  kingdom  of  God,  or  the  true 
christian  dispensation  should  commence  with 
the  gift  of  the  Holy  Ghost  In  the  pouring  out 
of  the  Spirit,  upon  the  days  of  pentecost,  says 
J.  Edwards,  "  began  the  first  great  dispensa- 
tion which  is  called  Chris  fs  coming  in  his 
kingdom  ;*"  and  to  put  the  matter  beyond 
a  doubt,  I  leave  the  divine  prediction  of 
Daniel  to  establish  it.  This  is  the  time  to 
commence  the  true  christian  dispensation, 
and  the  most  eventful  time  to  distinguish  the 
christian  religion,  from  all  other  times,  or  re- 
ligion. The  prophecy  of  John  is  now  fulfill- 
ed, which  spake,  saying,  "  he  shall  baptize  you 
with  the  Holy  Ghost  and  with  fire." 


See  Redemption,  p.  253. 


24-0 
CHAP.  III. 

The  commission  given  to  the  disciples  did  not  include 
water-baptism,  but  the  baptism  of  the  Spirit,  which  was  to 
attend  the  word  preached. — The  apostles  did  not  baptize 
with  water  by  virtue  of  the  commission,  but  they  simply 
baptized  as  John  did,  they  baptized  in  the  faith  of  the  Mes- 
siah, and  that  without  respect  to  the  Spirit. — Five  reasons 
why  the  commission  should  not  be  understood  to  mean  wa- 
ter-baptism. 

We  shall  next  turn  our  attention,  to  the 
eom  mission  which  was  given  to  the  disciples, 
to  go  into  all  the  world  and  preach  the  gospel 
to  every  creature.  It  is  from  this  commis- 
sion that  many  feel  themselves  warranted,  in 
the  use  of  water  baptism  :  but  I  shall  endea- 
vor to  show  my  candid  and  unprejudiced  rea- 
der, that  this  commission  had  no  reference  to 
the  baptism  of  water,  but  to  that  baptism  of 
the  Spirit ;  the  very  baptism  which  belongs 
to  Christ's  own  dispensation. 

As  I  have  proposed  a  careful  investigation 
of  the  scriptures  of  truth  ;  I  shall  take  the  lib- 
erty to  collect  what  is  said  relative  to  this 
commission  from  the  evangelists  Mark,  Luke 
and  John ;  whereas,  others  have  noticed 
but  that  small  part  mentioned.  Mat.  xxviii.  19, 

That  we  may  understand  this  commission 
it  is  necessary  to  take  particular  notice 
of  all  that  was  said  by  Christ  to  his  disciples 
previous  to  his  sufferings,  as  well  as  that 
which  he  said  to  them,,  after  his  resurrection. 


241 

Our  Saviour  before  he  and  his  disciples  had 
left  the  chamber  wherein  they  had  eaten  the 
passover,  informed  his  disciples  of  his  death : 
all  felt  sorrowful  for  that  which  was  about  to 
take  place.  The  doctrine  and  instruction  of 
the  consolatory  Lord  stands  recorded  in 
15th  and  16th  chapter  of  John.  The  17th 
chapter  is  a  note  of  that  feeling  petition  put 
forth  by  Christ  to  his  Father,  for  the  protec- 
tion, comfort  and  oneness  of  his  disciples 
with  himself  and  with  his  Father. 

Though  Christ  had  frequently  taught  his 
disciples  that  before  his  kingdom  could  come 
he  must  die  and  be  rejected  of  men,yet  they 
did  not  understand  that  it  was  expedient  for 
him  to  suffer.  And  though  he  had  told  them 
frequently,  "  Nevertheless,"  (he  says  to  theni 
again,)  "  I  tell  you  the  truth ;  it  is  expedient 
that  I  go  away  ;  for  if  I  go  not  away,  the 
Comforter  will  not  come  unto  you." — John, 
xvi.  7.  Having  declared  the  absolute  ne- 
cessity of  his  death,  he  also  promised  them, 
that  he  would  rise  from  the  dead,  and  that  he 
would  go  before  them  into  Galilee  and  meet 
them  there.  After  Christ  was  crucified,  the 
eleven  disciples  went  away  into  Galilee,  into 
a  mountain  as  Jesus  had  appointed  them. — 
Matlh,  xxviii.  16. 

This  meeting  was  absolutely  necessary,  as 
the  things  which  transpired  thereat  could  not 
take  place  previous  to  the  death  and  resur- 
rection of  Christ,  as  appears  from  Luke,  xxiv. 
44. — "  And  he  said  unto  them  these  are  the 
w 


242 

words  which  I  spoke  unto  you  while  I  was 
yet  with  you,  that  all  things  must  be  fulfilled 
which  were  written  in  the  law  of  Moses,  and 
in  the  prophets,  and  the  psalms  concerning 
me."  It  was  necessary  that  all  should  be 
fulfilled  and  that  they  should  witness  his  death 
and  resurrection,  that  they  might  witness  the 
same  to  all  nations.  All  this  being  necessa- 
ry, it  was  with  the  greatest  propriety  that  this 
meeting  be  appointed,  and  the  giving  of  the 
commission  be  deferred  as  the  law  and  the 
prophets  could  not  be  fulfilled,  nor  the  Holy 
Ghost  given,  but  by  his  death  and  sufferings. 
And  as  the  Holy  Ghost  was  not  given  it  was 
impossible  that  the  apostles  should  be  furnish- 
ed with  that  baptizing  power  which  was  to 
attend,  and  qualify  them,  to  preach  under 
the  new  dispensation.  But  as  all  things  are 
now  fulfilled,  the  temple's  vail  is  rent — the 
way  is  found  into  the  Holiest  of  all — and  as 
the  priests  of  the  law  entered  their  ministry 
by  blood,  so  has  Christ — were  they  anoint- 
ed ?  so  God  has  anointed  Jesus  with  the 
Holv  Ghost.  Wherefore  he  bednsthe  com- 
mission,  as  follows : 

Thus  it  is  written,  and  thus  it  behoveth  me 
to  suffer  and  to  rise  from  the  dead,  the  third  day  : 
and  that  repentance  and  remission  of  sins  should 
be  preached  in  his  name  to  all  nations,  be- 
ginning at  Jerusalem,  and  ye  are  witnesses 
of  these  thi?igs,  and  behold  I  send  the  promise 
of  my  Father  upon  you. — Luke,  xxiv.  49,  fyc. 
All  power  is  given  into  my  hands  in  Heaven 


243 

and  in  Earth,  Matth.  xxviii.  18,  as  my  Father 
hath  sent  me,  even  so  send  I  you  *  *  *  whoseso- 
ever sins  ye  remit,  they  are  remitted  unto  them, 
and  whosesoever  sins  ye  retain  they  are  retain- 
ed.— John,  xx.  23,  frc.  John  truly  baptized 
with  water :  but  ye  shall  be  baptized  with  the 
Holy  Ghost  not  many  days  hence  :  *  *  *  *  ye 
shall  receive  power  after  that  the  Holy  Ghost 
is  come  upon  you. — (Acts,  i.  5,  8.)  Go  ye  there- 
fore and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.  (Math,  xxviii.  19.)  Preach 
the  gospel  to  every  creature,  he  that  believeth 
and  is  baptized  shall  be  saved,  and  he  that  be- 
lieveth not  shall  be  damned.  >•  And  these  signs 
shall  follow  them  thai  believe.  In  my  name 
shall  they  cast  out  devils ;  they  shall  speak  icith 
new  tongues  ;  they  shall  take  up  serpents,  and 
if  they  drink  any  deadly  thing,  it  shall  not  hurt 
them.  They  shall  lay  hands  on  the  sick,  and 
they  shall  recover.  (Mark,  xvi.  15,  16.  frc.) 

The  above  reading,  I  think  is  the  true  read- 
ing of  that  commission  which  was  given  to 
the  disciples.  And  no  part  of  this  reading 
can  be  reasonably  dispensed  with.  For 
though  it  does  not  stand  together  we  are  not 
to  take  the  testimony  of  any  one  of  the  evan- 
gelists and  not  notice  the  other.  But  as  this 
conversation  all  passed  after  the  resurrection 
of  Christ,  and  as  it  refers  particularly  to  the 
commission,  we  can  but  in  justice  believe 
one  of  the  evangelists,  as  well  as  the  otherj 
and  it  is  not  possible  that  w7e  can  do  the  com- 
mission justice  in  any  other  way. 


244 

It  will  undoubtedly  be  granted,  that  this 
baptism  mentioned  in  the  commission  must 
be  that  baptism  of  the  Spirit,  or  the  baptism 
of  water:  But  as  the  baptism  of  water,  nor 
the  baptism  of  the  Spirit  is  not  personated  in 
the  text :  seeing  that  my  opponents  take  the 
liberty  to  suppose  that  water  is  intended  ;  let 
them  have  their  opinion.  But  let  me  sup- 
pose that  the  text  has  a  special  reference  to 
the  baptism  of  the  Spirit,  and  suppose  that 
my  supposition  is  no  more  than  theirs;  but 
standing  on  a  level,  I  will  submit  the  decision 
to  the  trial  of  both  scripture  and  reason — and 
leave  the  reader  to  judge  for  himself. 

Some  may  think  it  strange  indeed  that  this 
commission  should  be  taken  to  mean  the  bap- 
lism  of  the  Spirit :  so  no  doubt  the  pharisees, 
and  even  many  of  Christ's  disciples  thought 
strange  when  Christ  told  them,  that  except 
they  ate  of  the  flesh  of  the  Son  of  man,  and 
drank  his  blood,  that  they  could  have  no  life 
In  them.  And  according  to  the  same  mode 
of  reasoning  we  might  disbelieve  every  part 
of  the  commission;  and  say  that  it  was  in- 
consistent that  men  should  have  power  to 
forgive  sins.  We  might  say  too,  that  it  was 
impossible  that  men  should  raise  the  dead, 
and  open  the  eyes  of  the  blind.  The  reason 
why  we  disbelieve  that  men  should  perform 
such  miracles  is,  because  no  natural  man  has 
powTerso  to  do.  But  let  me  ask  my  candid 
reader,  if  he  does  not  believe  that  the  apos- 
tles did  perform  such  miracles  ?  Answer,  yes. 


245 

Why  then,  it  must  be  by  the  power  of  God, 
that  they  were  enabled  to  do  so  ;  and  if  the 
minister  of  God  could  raise  the  dead,  would 
it  be  any  more  of  a  miracle  if  he  should  by 
the  same  help,  baptize  with  the  Holy  Ghost. 
It  absolutely  becomes  us  to  believe  in  mira- 
cles, or  we  must  disbelieve  the  scriptures  of 
truth  ;  and  because  it  was  a  miracle  that 
men  should  baptize  with  the  Spirit,  and  be- 
cause men  were  not  able  of  themselves  to  do 
any  thing  as  they  had  ought  ;  therefore  Christ 
commanded  them  saying,  u  Tarry  ye  in  the 
city  of  Jerusalem  until  ye  be  endowed  with 
power  from  on  high." — Luke,  xxiv.  49.  Now 
if  this  baptism  contained  in  the  commission 
was  nothing  more  than  to  baptize  with  water, 
what  need  was  there  that  the  apostles  should 
confine  themselves  to  the  city  of  Jerusalem 
to  wait  for  power  ;  whereas  as  reason  teach- 
es us  that  any  man  could  baptize  with  the 
baptism  of  water. 

If  it  be  said  that  the  apostles  were  to  tarry 
for  the  power  of  certain  miracles,  they  might 
just  as  well  say  they  tarried  for  power  to 
baptize  with  the  Holy  Spirit,as  it  is  no  more 
of  a  miracle  to  do  one  than  the  other.  If  it 
be  said  that,  that  part  of  the  commission 
which  related  to  miracles  was  peculiarly  giv- 
en to  the  disciples  ;  then  might  I  notsay  that 
the  whole  of  the  commission  was  given  to 
the  disciples,  and  who  would  be  able  to  show* 
us  any  reason,  that  any  part  of  the  commis- 
sion is  now  to  be  continued  ?  "  But,"  says 
w2 


246 

the  objector,  a  how  could  the  apostles  bap- 
tize with  the  baptism  of  the  Spirit  ?  And 
did  not  the  apostles  baptize  with  water  after 
the  commission  was  given  ?  If  so,  why  is 
the  argument  not  clear  on  our  part  ?" — That 
the  apostles  did  baptize  with  water,  after  the 
commission  was  given,  I  do  not  pretend  to 
deny.  And  after  attending  to  the  first  ques- 
tion, I  shall  hold  myself  bound  to  show  the 
apostles  did  not  baptize  with  water  in  con- 
formity to  that  charge,  given  of  Christ;  but 
that  they  acted  in  that,  as  they  did  in  many 
things  pertaining  to  the  Jewish  law,  as  they 
circumcised,  observed  vows,  purified,  an- 
ointed with  oil.  &c. 

Should  I  appear  upon  the  part  of  an  oppo- 
nent and  say,  that  the  apostles  could  not  work 
miracles,  I  should  be  immediately  charged 
with  infidelity  ;  or  I  should  be  met  by  my  ad- 
versary, with  a  cloud  of  scripture  testimony 
to  show  me,  that  men  are  able  through  God's 
strengthening  them,  to  do  all  things.  Christ 
gave  power  to  his  disciples,  by  virtue  of  that 
power  which  he  had  of  his  Father,  and  this 
power  was  all  power  in  heaven  and  in  earth. 
Having  charged  his  disciples  not  to  depart, 
nor  leave  the  city  of  Jerusalem,  until  they 
had  received  the  baptism  of  the  Holy  Ghost, 
he  says  to  them,  "as  my  Father  has  sent  me 
so  send  I  you."  Now  if  we  believe  that 
Christ  had  power  given  him  of  his  Father, 
then  we  believe,  that  he  had  power  to  dele- 


247 

gate  the  same  power  to  his  disciples  :  so  that 
if  he  could  baptize  with  the  Holy  Ghost,  then 
they  had  power  to  do  the  same  work  ;  and 
fur  a  full  confirmation  that  the  commission 
stood  in  the  Spirit  and  power  of  God,  let  us 
notice  the  fulfilment  thereof.  Did  not  the  a- 
postles  administer  the  baptism  of  the  Spirit? 
Answer,  Yes.  Peter  was  imparting  the  Holy- 
Ghost  by  the  laying  on  of  hands,  when  Si- 
mon the  sorcerer  offered  him  money,  that  he 
Knight  possess  the  same  power.-Acts,  viii.  18. 
Again,  when  the  apostle  Paul  came  to  Eph- 
esus,  he  found  there  twelve  disciples,  who 
had  only  been  baptized  of  John  ;  Paul  says 
to  them,  "have  ye  received  the  Holy  Ghost 
since  ye  believed  ?  And  they  said  unto 
him,  We  have  not  so  much  as  heard  wheth- 
er there  be  any  Holy  Ghost."  "  Unto  what 
then,  were  ye  baptized,  said  Paul  ?  and  they 
said  unto  John's  baptism.  Then  said  Paul, 
John  verily  baptized  with  the  baptism  of  re- 
pentance, saying  unto  the  people  that  they 
should  believe  on  him  which  should  coifre 
after  him,  that  is,  on  Christ.  When  the  dis- 
ciples heard  this  they  were  baptized  by  the 
apostle  Paul,  who  laid  his  hands  upon  them, 
and  the  Holy  Ghost  came  on  them,  and  they 
spake  with  tongues.  (Acts,  xix.  2,  3,  &c.) 
We  have  not  only  these  testimonies  to  show 
us  that  the  apostiesdid  baptize  with  the  Holy 
Spirit,  but  the  scriptures  abundantly  concur 
in  ascribing  like  power  to  the  apostles  as  & 
virtue   which  they  received    through  that 


248 

commission.  It  was  also  by  the  virtue  of 
the  commission  that  the  apostles  were  able 
to  retain,  or  remit  sins.  The  witness  of  this 
power,  we  have  shown  us  in  the  case  of  An- 
anias and  Sapphira,  who  kept  back  part  of 
the  price  of  their  possession,  saying  they  had 
brought  all.  This  offence  against  Peter  as  a 
minister  of  Christ,  was  considered  nothing 
less  than  an  offence  against  heaven  ;  and  to 
lie  to  Peter,  was  to  lie  to  God,  and  to  the 
Holy  Ghost — a  crime  punishable  with  im- 
mediate death.  (Acts,  v.  1,2,  &c.)  The  next 
proof  of  this  power  we  witness  in  the  apos- 
tle Paul  (Acts,  xiii.  9.)  who  being  filled  with 
the  Holy  Ghost,  set  his  eyes  on  Elymas  the 
sorcerer,  and  for  his  obstinacy  lie  was  smitten 
with  immediate  blindness.  Though  this  com- 
mission  was  outwardly  verified  by  the  laying 
on  of  hands,  raising  the  dead,  killing  and 
making  alive,  yet  it  was  no  more  verified  in 
those  signs,  than  it  was  by  the  apostle's 
preaching.  For  no  sooner  that  power  (for 
which  they  were  commanded  to  wait,)  had 
come  upon  them,  than  the  virtue  of  the  Holy 
Ghost  was  so  manifest  that  thousands  wit- 
nessed the  powerful,  and  reaching  effect  of 
the  preaching  done  by  virtue  of  the  commis- 
sion. Well  did  Christ  say  to  the  disciples, 
(John,  xiv.  VI.)  "verily,  verily,  I  say  unto 
you.  He  that  believeth  on  me,  the  works- 
that  I  do,  shall  he  do  also,  and  greater  works 
than  these  shall  he  do  because  I  go  unto  my 
Father."     There  was  more  disciples  made 


249 

on  the  days  of  pentecost ;  whilst  Peter  was 
preaching  by  the  Holy  Ghost  sent  down,  than 
there  was  by  all  the  preachings,  and  teach- 
ings, in  years  that  had  gone  before. 

It  seems  a  hard  saying  to  many,  when 
we  say,  that  the  apostles  were  sent  to  bap- 
tize with  the  Holy  Ghost,  because  to  baptize 
with  the  Spirit,  must  be  the  work  of  Christ. 
But  though  the  baptism  of  the  Spirit 
cannot  be  wrought  but  by  Christ,  and  his 
grace,  yet  it  can  be  done  by  men  fitted  of 
God  for  that  purpose.  "  Therefore"  says 
Barclay,  u  no  absurdity  follows,  that,  bap- 
tism with  the  Spirit,  should  be  expressed 
as  the  action  of  the  apostles.  Though  it  be 
Christ  by  his  grace  gives  Spiritual  gifts,  yet 
the  apostle  (Rom.  i.  2,)  speaks  of  his  impart- 
ing Spiritual  gifts  ;  and  he  tells  the  Corinthi- 
ans, that  he  had  begotten  them  through  the 
gospel,"  (1  Cor.  iv.  15,)  and  yet,  to  beget 
people  to  the  faith  is  the  work  of  Christ  and 
his  grace,  not  of  men. 

The  apostle  Paul  testifies,  that  he  was 
sent  to  turn  men  from  darkness  unto  light ; 
to  open  their  eyes,  and  to  turn  them  from  the 
power  of  sntan  unto  God,  (see  Acts,  xxvi.  17, 
18,)  yet  none  could  convert  men,  and  turn 
them  to  God,  but  Christ,  by  his  Spirit. — 
Men,  of  themselves,  could  never  turn  a- 
ny  from  the  power  of  Satan,  nor  open  the 
eyes  of  their  fellows;  but  that  Christ  did  qual- 
ify the  apostles  with  power  to  do  all  this,  in 
his  name,  there  is  abundance  of  scripture  tes- 


250 

timony  to  show.  That  baptism  mentioned 
in  the  commission,  was  the  baptism  of  the 
Spirit,  administered  by  the  power  of  the 
word  spoken  under  the  influence  of  the  Spir- 
it. What  we  understand  by  being  baptized 
by  the  Spirit,  is  a  being  brought  into  the  Spirit. 
Dear  Reader,  show  me  the  preacher,  and 
I  will  show  thee  his  congregation.  If  he  is  a 
dead,  lifeless,  and  Spiritless  man,  I  will  show 
you  a  dead,  lifeless,  Spiritless  congregation : 
If  he  is  a  bigotted,  superstitious  man,  so  is  his 
people.  If  he  is  a  man  (like  John  the  Bap- 
tist,) filled  with  the  power  of  a  penitential 
Spirit  in  the  behalf  of  the  people,  I  will  show 
thee  a  congregation,  baptized  with  the  bap- 
tism of  repentance.  If  the  preacher  is  filled 
with  the  power  of  the  Holy  Spirit,  I  will  show 
thee,  a  congregation  measureably  made  alive 
to  God,  and  baptized  by  the  Holy  Ghost,  and 
the  Spirit  by  which  the  word  is  spoken,  the 
same  Spirit  will  attend  the  word.  They 
who  speak  out,  that  which  Christ  speaketh  in 
them  ;  speak  as  men  having  authority,  and 
not  as  do  the  scribes.  Because  the  baptism 
contained  in  the  commission  was  the  baptism 
of  the  Spirit ;  (properly  speaking  Christ's 
baptism,)  it  was  most  convincingly  fulfilled 
in  the  preaching  of  Peter,  when  he  went  to 
the  house  of  Cornelius.  It  was  said  to  Cor- 
nelius in  the  vision,  Peter  "should  te//  the 
loords  whereby  thou,  and  all  thy  house,  shall 
be  saved"  Peter  says,  "  And  as  I  began  to 
speak,  the  Holy  Ghost  fell  on  them,  as  on  us3 


251 


nt  the  beginning;  then  remembered  I  the 
word  of  the  Lord,  how  that  he  said  ;  John  in- 
deed baptized  with  water,  but  ye  shall  be 
baptized  with  the  Holy  Ghost." — Acts,  ii.  14, 
15,  16. 

Since  the  scriptures  abundantly  go  to  prove 
that,  the  apostles  did  administer  the  Spirit, 
and  perform  many  miracles ;  and  the  bap- 
tism of  the  Spirit  did  attend  their  preaching, 
these  testimonies  ought  to  be  sufficient,  to 
obviate  all  the  objections  that  may  arise  ;  as 
to  the  possibility  of  the  power,  which  the  a- 
postles  had  to  perform  that  commission ; 
when  we  say,  that  Christ's  own  baptism  of 
the  Spirit  was  thereby  intended. 

We  have  abundance  of  proof  to  show  us, 
that  special  power  with  which  the  apostles 
were  endowed,  by  virtue  of  that  commission  ; 
and  though  we  have  brought  several  proofs, 
we  will  still  add  one  more  to  the  list.  Ana- 
nias was  sent  to  Paul,  expressly,  (Acts,  ix.  17) 
that  he  might  "  be  filled  with  the  Holy 
Ghost ;"  which  plainly  shows,  that  he  instru- 
mentally  dispensed  or  administered  it  to  him, 
or  (which  is  the  saaie  thing,)  baptized  him 
with  it.  i 

Some  contend  against  the  idea  of  a  Spirit- 
ual baptism,  and  say,  that  the  baptism  of  the 
Spirit  was  always  attended  with  the  gift  of 
tongues.  If  so,  who  is  baptized  by  the  Spir- 
it in  these  days  ?  To  say  that  there  is  no  bap- 
tism of  the  Spirit,  is  to  say  that  Christ's  dis- 
pensation is  at  an  end  ;  and  if  so,  what  will 


252 

the  christian  do  :  since  the  apostle  says,  "that 
no  man  can  say  that  Jesus  is  the  Lord ;  but 
by  the  Holy  Ghost."  If  it  should  be  said, 
lhat  the  Holy  Spirit  is  not  so  abundant  on 
christians  at  this  age  of  the  world,  as  it  was  in 
the  days  of  the  apostles,  to  this  I  assent,  and 
allege  as  a  just  reason,  why  the  same  Spirit  is 
not  so  abundant  is,  because  nine  tenths  of  the 
preachers  preach  against  it,  and  the  people 
do  not  seek  after  it.  But  that  the  gift  of 
tongues  did  always  attend  the  gift  of  the  Ho- 
ly Spirit,  cannot  be  supported  by  the  scrip- 
tures. There  are  different  degrees  of  the 
Spirit  as  there  are  many  different  operations, 
but  all  of  the  same  Spirit. 

Having  noticed  the  power  committed  to 
the  apostles,  I  shall  now  notice  that  part  of 
the  commission  which  relates  to  teachings &c. 

"  Go  ye,  therefore,  and  teach  all  nations/' 
They  were  to  go  because  they  had  received 
power.  The  word  teach  is  generally  ren- 
dered to  make  disciples  or  proselytes  of  agna- 
tions. Some  authors  who  have  strove  to  sup- 
port baptism  by  immersion  in  opposition  to 
sprinkling,  have  availed  themselves  against 
the  notion  of  sprinkling  by  shewing  that  the 
word  (matheteuo)  teach,  has  a  much  deeper 
meaning  than  the  word  (didasko)  which  is 
generally  rendered  teach  in  the  New  Testa- 
ment.* They  say  that  the  word  commonly 
used,  and  rendered  teach  is  didasko,  and  that 

*  See  Job  Scolt  on  baptism;  p.  130. 


263 

this  word  is  commonly  used  for  teach  through- 
out the  New  Testament ;  but  that  the  other 
word  (matheteuo)  teach,  in  the  baptismal 
commission  of  Matthew,  is  only  used  three 
times  in  ail  the  New  Testament,  lstly,  the 
w7ord  is  applied  (Mat.  xiii.  52,)  every  scribe 
which  is  instructed  into  the  kingdom  of 
heaven.  2dly,  Mat.  xxvii.  57,  Joseph,  who 
also  himself  was  Jesus'  disciple.  3dly, 
"  When  they  had  preached  the  gospel  to  the 
city  and  had  taught  many. 

That  the  word  (matheteuo)  teach,  in  the 
commission,  is  of  a  deep,  precise,  and  deter- 
minate meaning,  appears  to  have  been  the  o- 
pinion  of  the  learned  Whitby,  in  his  notes  on 
Matth.  xxviii.  19.  So,  reader,  when  we 
give  the  renderings  of  the  commission  to  such 
as  would  support  the  notion  of  water  baptism, 
they  render  the  word  peculiarly  in  our  favor, 
for  they  show  us,  that  the  word  rendered 
teach  in  the  commission,  has,  of  itself,  every. 
sense  of  submersion,  and  they  feel  as  if  the 
deep  meaning  of  the  word  (teach)  was  war- 
ranted to  them  by  several  passages  of  scrip- 
ture, which  speak  of  being  baptized  into 
Christ,  (Gal.  iii.  27,)  being  buried  with  him 
(Christ)  by  baptism  into  death.— (Rom.  vi. 
4,  &c.)  Such  passages  as  I  shall  hereafter 
show  has  no  reference  to  water  baptism. 

It  seems  that  the  word  teach  in  the  com- 
mission  was  co-operative  with   the   power 
which  the  disciples  were  to  wait  for.     It  ap- 
pears to  be,  that  teaching  which  was  unto 
x 


254 

the  Holy  Ghost,  which  they  were  (o  wail  for 
and  receive,  as  the  only  means  by  which  they 
could  in  any  Sense  teach,  as  the  charge  to 
teach  required  them.  1  think  a  just  sense  of 
the  commission  was  held  forth  in  the  parable 
of  our  divine  Lord,  (Luke,  xiv.  16,  17,  &c.) 
when  he  safys,  "  A  certain  man  made  a  great 
supper,  and  bid'' many  ;  and  sent  his  servants 
at  supper  time,  to  say  to  them,  that  were  bid- 
den, Come,  for  all  things  are  now  ready." — 
In  this  parable,  they  that  were  bidden,  began 
to  pretend  the  multiplicity  of  worldly  busi- 
ness; "  so  the  servant  came  and  shewed  the 
Lord  these  things.  Then  the  master  of  the 
kouse  being  angry,  [grieved]  said  to  his  ser- 
vants, go  out  quickly  into  the  streets  and  lanes 
of  the  £%,  and  fering  in  hither  the  poor,  the 
mataed." — This  done,- the  Lord  sent  his  ser- 
vant again,  saying,  "Go  out  into  the  highways 
atfftL -hedges'^  and  compel  them  io  come  in." 
hf  this  parable,  the  first  invitation  extended 
only  to  the  city ;  meaning  to  the  Jewish 
church:  the  last  invitation  reached  to  the 
highways  and  hedges,  meaning  to  the  Gen- 
tiles. In  the  first  invitation,  it  was  said  to 
the  servant,  go  and  invite  or  "bid"  them  to 
£&rtSe  in  ;  but  when  the  servant  was  ordered 
$o  go  out  the  second  time,  it  was  said  to  him, 
compel  them  to  come  in.  In  this  last  com- 
pelting errand,  no  doubt  in  my  mind  our  Lord 
shows  that  authority  which  was  given  to  the 
disciples,  by  the  influence  <;f  the  Holy  Ghost. 
Though  the  word  bid,  and  compel,  both  sig- 


255 

nify  a  pressing  invitation,  yet  the  one  is 
much  more  pressing  than  the  other.  So  di- 
dasko  and  matheteuo  both  signify  to  teach  : 
but  as  the  commission  was  by  authority  of  the 
Holy  Ghost ;  the  author  of  the  commission, 
(Jesus  Christ,)  was  careful  in  giving  the  dis- 
ciples the  charge,  to  use  the  term  matheteuo, 
as  the  most  proper  word  to  convey  to  the  dis- 
ciples an  idea  of  the  Spirituality  of  the  com- 
mission. 

The  Friends  (Galled  Quakers)  say,  that  the 
term  in  is  not  a  full  translation  of  the  original 
Greek,  but  that  the  rendering  of  the  commis- 
sion given  to  the  disciples  was  to  K  teach  all 
nations  baptizing  them  into  the  name  of  the 
Father,"  &c.  2,e)ae* 

If  it  should  be  said,  that  this  is  a  Quaker 
interpretation  of  the  commission;  so  it  is.— 
But  this  interpretation  is  undoubtedly  true  as 
it  is  acknowledged  by  all  who  are  not  Qua? 
kers.  If  the  word  "  in"  was  a  full  translation 
of  the  Greek,  then  the  words  "  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Ho- 
ly Ghost"  might  be  construed  into  a.  form  of 
words  to  be  used,  at  the  time  of  baptism.— ? 
But  we  have  no  evidence  tjiat  such  a  formu* 
la  was  ever  used,  when  any  x>f  the  apostles 
baptized."  "  Jesus  Christ  did  not,"  says 
Zuinglius,  "  by  these  words  institute  a  forrrj 
of  baptism,  which  we  should  use  as  divines 
have  falsely  taught."* 

There  are  no  grounds  to  doubt  but  whaj 

*  See  Thomas  Ciarkson's  Portraiture  of  Quakerism 


256 

the  true  reading  of  the  commission  is  into. 
And  because  that  commission  was  Spiritual, 
we  see  that  the  apostle  when  speaking  of 
that  baptism  which  is  Spiritual,  has  made 
use  of  the  same  words,  as  being  baptized  in- 
to Christ— baptized  into  one  body — baptiz- 
ed into  his  death.  In  the  6th  chapter  of  Ro- 
mans, 3d  and  4th  verses,  the  apostles  when 
speaking  of  the  Spiritual  baptism,  uses  the 
word  (into)  three  times,  in  two  verses. 

Dear  reader,  who  cannot  see  that  to  bap- 
tize in  water,  is  not  to  baptize  into  the  name 
of  the  Lord  ?  How  would  it  sound  for  a  bap- 
tizer  to  say  to  the  candidate,  (plunging  him 
in  water,  or  sprinkling,  or  pouring  a  little  wa- 
ter upon  one,)  I  baptize  thee  into  the  name, 
of  the  Father,  Son,  and  Holy  Ghost  ? 

What  are  we  to  understand  by  the  name 
of  the  Lord  ?  Whereas,  the  name  of  most 
things,  is  but  an  empty  sound,  the  name  of 
God  is  nothing  less  than  the  power  of  God  ; 
and  to  do  any  thing  in  the  name  of  God  must 
be  done  in  his  power.  There  is  as  much  dif- 
ference between  him,  who  simply  baptizes  in 
the  name  of  the  Lord,  in  water,  and  he  who 
baotizes  in  the  name  of  God  :  as  there  was  be- 
tween  \hc  name  in  which  the  vagabond  Jews 
acted,  (Acts,  xix.  13,)  and  that  name  in  which 
Peter  acted  ;  when  he  caused  the  lame  man 
to  walk. — Acts,  in.  6.  David  in  the  name 
of  God  slew  Goliah.  It  was  in  the  name  of 
God,  that  Asa  obtained  victory  over  the  hosts 
of  Ethiopia. — "  The  name  of  the  Lord  is  a 


257 

strong  tower,  the  righteous  run  into  it  and  are 
safe." — Prov.  xviii.  10. — "The  name  of  the 
Lord  is  like  an  ointment  poured  forth." — 
Songs,  i.  3. — Peter  declared  that  it  was  by 
the  name  of  Jesus  Christ,  that  the  lame  man 
was  made  whole. — See  Ac(s,iii.  16. — Mark 
xvi.  17. — Jer.  xxiii.  6. — Exod.  xxiii.21.-Mat. 
xii.  21. — John,xvii.  1 1, — Rev.  iii,  12. — These 
passages  all  go  to  show  us,  that  the  name  of 
God  is  the  power  of  God.  And  that  the 
name  in  which  the  apostles  were  to  baptize, 
was  not  merely  nominal.  The  only  way  in 
which  God  communicates  Himself  to  his 
creatures,  is  by  his  power,  and  was  it  not  for 
the  power  of  God,  mankind  would  be  as  ig- 
riorantofGod  asthe  beasts  of  the  field.  AsGod 
is  a  Spirit  so  is  his  name,  the  Spirit,  and  they 
who  are  destitute  of  the  Spirit,  are  destitute 
of  the  real  name  ;  and  if  destitute  of  the  name, 
they  know  not  that  there  is  a  God.  It  was 
said  of  the  children  of  Israel,  (Jer.  v.  2)  that 
if  they  should  say  that  the  Lord  lived,  they 
would  swear  falsely. 

Setting  aside  the  power  of  God,  the  name 
of  Father,  Son  and  Holy  Ghost,  is  as  empty 
and  as  worthless  as  any  other  name.  And 
men  might  just  as  well  preach,  and  believe 
in  Baal,  Beelzebub,  or  in  the  name  of  any  i- 
dol,  for  the  matter  of  any  benefit  they  might 
receive,  know,  or  enjoy  of  the  knowledge  of 
God.  But  because  "the  name  of  the  Lord 
is  like  a  precious  ointment  poured  forth,  there- 
fore the  virgins  love  him."  And  the  ligh- 
x2 


2o8 

toons  are  safe  in  the  name  of  the  Lord. — 
Christ,  in  his  prayer,  says,  (John,  xvii.  11) 
u  Father  keep  through  thine  own  name  those 
whom  thou  hast  given  me,  that  they  may  bo 
one  even  as  we  arc  one." — David  prayed, 
saying,  u  I^oy),  save  me  by  thy  name.''' — Psa. 
liv.  1  .-^S^ySj-f)avid,  again,  "  they  that  know 
thy  nawpfii  jf i/j.-put  their  trust  in  thee." 

Jf  thc.n.tjhe  name  of  God  be  the  power  of 
Cod,  it.  was  for  this  power  that  the  apostles 
were  commanded  to  wait  in  Jeiusalem.  And 
when  they  had  received  the  baptism  of  the 
Holy  Ghost,  they  were  to  go,  therefore,  be- 
cause they  had  power,  and  teach  all  nations. 
Being  baptized,  they  were  to  teach  baptizing- 
hi  into  the  name,  or  into  the  Spirit  of  the  Fa- 
ther,  the  Son  and  the  Holy  Ghost.  The 
charge  that  was- given  to  the  disciples,  did 
not  say  teach  and  baptize,  but  "  teach  baptiz- 
ing" We  should  recollect,  that  this  commis- 
sion was  to  stand  not  in  the  elements  of  this 
world,  but  it  was  like  its  author  ;  altogether 
heavenly,  divine  and  powerful.  If  I  should 
say,that  the  prince  of  the  powers  of  wickedness 
and  darkness  did  from  time  to  time  baptize 
his  subjects  into  the  spirit  of  his  kingdom, 
that  is, into  hatred,  malice,  pride  and  revenge, 
j  should  bp  believed.  If  I  say,  that  wicked 
men  are  cabable  of  baptizing,  or  begetting 
the  same  spirit  in  others,  that  they  have  in 
themselves,  whether  pride,  or  whatever,  it 
will  not  be  denied.  So,  if  on  the  other  hand, 
I  say,  Christ5  who  has  ail  power  in  his  hands, 


259 

both  in  heaven  and  in  earth,  does  baptize  his 
children  with  the  Spirit  of  his  kingdom,  and 
does,  by  virtue  of  his  own  power,  abiliate  his 
children  to  impart  his  Spirit,  the  one  to  the 
other,  why  may  I  not  be  believed  ? 

That  this  commission  stbqtfin  power  and 
not  in  ceremony,  is  still  moreWident  from 
the  signs  which  were  to  follow-  HaMely,  "  In 
my  name  shall  they  cast  out  devHls.  They 
shall  speak  with  tongues.  They  shall  take  up 
serpents,  and  if  they  drink  any  deadly  thing, 
it  shall  not  hurt  them.  They  shall  lay  hands 
on  the  sick  and  they  shall  recover."  (Mark,  xvi. 
17,18.)  It  would  be  but  duplicatory  to 
bring  again  all  those  scripture  testimonies, 
which  incontestibly  go  to  shew,  that  all  thai 
was  promised  in  the  commission  was  really 
fulfilled  by  the  apostles,  and  other  believers. 
As  I  know  of  no  way  to  ascertain  the  truth5 of 
the  scriptures,  but  by  comparing  scripture 
with  scripture.  I  have  collected  the  com- 
mission from  the  several  evangelists,  whereas 
others  collect  but  the  smallest  part  of  it  from 
Matthew. 

In  passing  through,  I  have  made  some  re- 
marks upon  the  word  teach,  and  not  taking 
tfae  liberty  to  render  the  meaning  of  the  wojd 
myself,  I  have  left  it  to  my  opponents  to  ren- 
der it  as  they  have,  and  they  have  rendered 
it  altogether  in  my  favor.  And  as  (hey  have 
placed  the  meaning  of  the  woVd  (matheteuo) 
teach,  in  the  commission,  with  such  passages 
as  express  a  baptism  into  Christ — baptism 


60 


into  his  death,  &,c.  as  these  passages  indis- 
putably allude  to  a  spiritual  baptism  ;  I  have 
shown  that  the  name  of  the  Lord  or  the  name 
in  which  the  apostles  were  to  act  was  but 
the  virtue  of  the  power  which  they  were  to 
receive.  And  I  have  endeavored  to  show 
that  the  commission  had  no  allusion  to  water, 
but  to  the  baptism  of  the  Spirit,  properly 
called  the  baptism  of  Christ. 

Says  R.  Barclay,  when  speaking  of  the 
commission,  "Perhaps  it  may  stumble  the 
unwary  and  inconsiderate  reader,  as  if  the 
very  character  of  Christianity  were  abolish- 
ed, to  tell  him  plainly  that  this  scripture  is 
not  to  be  understood  of  baptizing  with  water, 
and  that  this  form  of  baptizing  in  the  name 
of.  the  Father,  Son,  and  Spirit  hath  no  war- 
rant from  Matth.  xxviii.  19.  &c." 


t 


I  pass  now  to  give  several  reasons  why 
the  commission  could  not  mean  the  baptism 
oi  water. 

1.  If  water  baptism  was  the  thing  intend- 
ed in  the  charge  given  to  the  apostles,  no 
doubt  the  apostles  would  have  seen  it  neces- 
sary to  have  used  the  form  of  words  which 
was  given  in  the  commission;  but  there  is 
not  one  instance  in  scripture  where  the  apos- 
tles administered  water  baptism,  using  the 
words  "  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost."  And  as  the 
apostles  did  not  use  that  form  of  words,  I  in- 
fer that  they  well  understood  that' the  com- 


261 

mission  had  ho  reference  to  the  baptism  of 
wafer,  but  to  Christ's  own  baptism  of  the 
Spirit.  And  this  appears  very  evident  from 
Peter's  own  expression  when  he  went  to  the 
house  of  Cornelius.  For  no  sooner  than  he 
saw  the  Holy  Spirit  poured  out  upon  the 
household  of  Cornelius,  he  remembers  the 
very  words  mentioned  in  the  commission  and 
says,  "Then remembered  I  the  word  of  the 
Lord,  how7  that  he  said,  John  indeed  baptized 
with  water,  but  ye  shall  be  baptized  with  the 
Holy  Ghost."  (Acts,  xi.  16.)  This  very  con- 
fession of  Peter's  plainly  shows  that  he  un- 
derstood that  commission  to  be  the  baptism 
of  the  Spirit. 

Though  many  profess  to  take  the  apostles 
for  example,  yet  they  do  not ;  but,  because 
they  have  taken  the  commission  to  mean 
water,  they  digressed  from  them  by  using 
that  form  of  words  which  the  apostles  never 
used.  When  the  disciples  baptized  they  did- 
both  before  the  commission  was  given,  and 
afterwards,  as  John  did.  They  simply  bap- 
tized in  the  faith  of  the  Messiah,  and  that' 
without  any  respect  to  the  Spirit.  The  Sa- 
maritans were  baptized,  and  the  Spirit  was 
not  given  them  until  many  days  afterwards.' 
Simon  was  baptized,  but,  perhaps,  never  re- 
ceived the  Spirit  at  all. 

2.  Those  who  baptize  with  water,  say' 
they  have  the  example  of  John  ;  but  John 
never  baptized  as  they  do — John  as  w7e  hafe1 
before  observed  baptized  iathe  belief  of  trVfc 


Messiah.  His  baptism  was  unto. .repentance; 
and  was  to  go  before  the  baptism  of  Christ, 
and  not  to  follow  after.  "  I,  indeed,"  says 
John  u  have  baptized  you  with  water  unto 
repentance,  but  he  that  cometh  after  me,  is 
preferred  before  me,  he  shall  baptize  you  with 
the  Holy  Ghost  and  with  fire."  If  we  take 
the  example  of  John,  we  find  that  baptism 
is  for  seekers,  or  for  penitent  persons.  But 
if  we  say  that  baptism  with  water,  is  a  chris- 
tian baptism,  we  digress  from  the  rules  and 
teachings  of  John,  in  that  we  make  the  bap- 
tism of  the  Spirit  preparatory  to  water  ;  for 
though  John  taught  that  the  christian  should 
be  finished  with  the  Spirit,  we  teach  that  the 
christian  must  be  perfected  by  water. — Sure- 
ly I  can  see  that  there  was  a  time  when  men 
were  baptized  with  water  unto  repentance  ; 
but  I  cannot  now  see  that  christians  ought  to 
be  baptized  with  the  Holy  Spirit  unto  water. 
John  was  to  prepare  a  people  for  the  Lord  ; 
but  the  Lord  was  not  to  prepare  a  people  for 
John. — I  see  no  reason  why  the  baptism  of 
water  which  was  unto  repentance  should  be 
applicable  to  christians,  seeing  that  there  "  is 
no  condemnation  to  them  which  are  in  Christ 
Jesus,  who  walk  not  after  the  fleshy  but  after 
the  Spirit.'' '"Rom.  viii.  1.  John  well  knew 
that  Christ's  baptism  was  a  finishing  baptism, 
and  that  very  baptism,  to  which  his  baptism 
and  all  the  types  of  the  law  pointed  to. — 
And  knowing  that  Christ's  baptism  was  to 
complete  every  thing,  therefore  when  Jesus 


26? 


came  to  John  to  be  baptized,  John  'k  forbade 
A/???  ;  saying  I  have  need  to  be  baptized  of 
thee,  and  comest  thou  to  me  f?"  Let  such 
as  contend  for  the  baptism  of  water  as  a 
Christian  rite,  remember  that  to  administer 
water  baptism  with  a  form  of  wqifu's,  js  to  di- 
gress from  the  apostles,  and  to  bftppze  with 
water,  such  as  have  been  baptized  with  the 
Spirit,  is  to  digress  from  John,  both  in  pre- 
cept and  example. 

If  it  be  urged  that  Christ  has  commanded 
the  baptism  of  water,  that  never  can  be  prov- 
ed from  scripture.  For  he  never  owned  it  as 
belonging  to  his  ministry.  He  never  preach- 
ed it,  nor  did  he  command  others   so  to  do. 


baptism  in,  the  present 
mode,  is  inconsistent  with  jthe  pattern  of 
things,  under  the  law  of  the  Tabernacle. — 
Surely  we  would  expect  the  thing  finished  to  . 
resemble  the  pattern  in  some  degree,  unless 
the  workman  departs  from  the  pattern  shown 
him.  When  we  look  to  the  order  of  the  tab- 
ernacle we  see  that  types  v^ere  according  to 
the  order  which  God  gave.,  to  Moses,  All 
kinds  of  Water  purifications  were,  emblemat- 
ical of  the  putting  away  of  sins  by  repent- 
ance. The  washing  of  water  was  to  the 
vessel  what  repentance  is  to  the  soul.  But 
the  anointing  with  oil  was  undoubtedly  a 
type  of  the  Holy  Spirit  which  is  the  baptism 
of  Christ.     When   we  look  at  the  order  of 


264 

the  tabernacle,  the  washing  of  water  took 
place  at  the  door.  The  anointing  of  oil  fol- 
lowed washing,  and  had  its  meaning  in  the 
Holiest  qfalL 

But  who  cannot  see  a  strange  perversion 
in  the  order  of  the  type,  when  it  is  said,  that 
water  baptism  is  a  christian  ordinance  ?  For 
that  which  constitutes  a  true  christian  is  the 
anointing  of  the  Holy  Ghost,  or  in  other 
words,  it  is  an  introduction  to  the  Holiest  of 
all.  Then  for  to  enjoin  water  baptism  on 
christians,  is  nothing  less,  than  for  them  to 
commence  with  the  Holiest  of  all :  and  trav- 
el back  to  the  door  of  the  tabernacle,  and  be 
washed,  and  so  join  themselves  to  the  law  of 
Moses.  It  is  nothing  less  than  to  take  the 
vessel,  and  anoint  it,  and  then  wash  it,  where- 
as the  anointing  was  to  remain  the  end  of  all 
purification.  Did  I  believe  in  the  use  of  wa- 
ter baptism,  I  should  be  much  perplexed  to 
know  how  to  understand  the  types  :  but  when 
I  think  water  baptism  is  not  enjoined  in  the 
commission  and  it  is  no  christian  baptism. 
I  can  only  view  the  use  of  it  to  be  a  com- 
plete inversion  to  both  scripture  and  reason. 
I  cannot  consent  to  believe  as  some  do,  that 
men  must  be  baptized  with  the  Spirit  of  God 
before  they  are  worthy  to  receive  water  bap- 
tism, or  that  the  Spirit  is  in  any  way  prepar- 
atory to  water. 

4.  I  have  already  observed,  that  the  apos- 
tles never  did  administer  water  baptism,  ac- 
cording to  the  form  of  words  prescribed  in  the 


265 

commission.  And  the  reason  why  they  did  not 
was,  they  well  understood,  that  the  Spirit  was 
intended  thereby,  and  not  water.  Let  ns  see 
the  inconsistency  of  changing  the  words  of 
the  commission  from  their  proper  Spiritual 
meaning,  by  applying  them  to  water.  It  is 
most  generally  contended,  that  baptism  is  for 
believers.  But  let  me  ask  mv  reader,  wheth- 
er  there  are  any  baptized  who  have  not  pas- 
sed from  death  unto  life  ?  Answer,  Yes.  How 
inconsistent  it  is  then,  for  the  administrator 
(in  the  presence  of  God  and  angels ;  and  in 
the  presence  of  a  large  congregation)  to  say 
to  the  candidate,  "  1  baptize  thee  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Ho- 
ly Ghost,"  when  God  never  sent  them  to 
baptize  such  a  person.  Supposing  the  bap- 
tism of  Simon  the  sorcerer,  had  been  admin- 
istered in  the  name  of  the  Father,  Son,  and 
Holy  Ghost,  what  a  striking  absurdity  ap- 
pears, when  Peter  says  to  him,  "  I  perceive 
thou  art  in  the  gall  of  bitterness,  and  in  the 
bonds  of  iniquity." — Surely,  reader,  I  am 
led  to  believe  God  views  such  candidates 
with  too  much  displeasure,  to  sanction  their 
baptism ;  therefore  it  cannot  be  done  in  his 
name.  There  is  a  preacher  now  living  in  my 
own  neighborhood,  whom  1  have  seen  take 
the  candidate  by  the  hand,  and  lead  him 
down  the  banks  of  Jordan,  (as  he  was  pleas- 
ed to  call  it)  and  baptize  him  in  the  name  of 
the  Father,  Son,  &x.  and  in  a  few  days  after, 
I  heard  him  say,  that  if  he  had  known  such 
r 


266 

and  such  circumstances,  he  would  not  have 
baptized  him.  As  such  instances  must  and 
do  frequently  occur,  in  the  practice  of  water 
baptism,  I  must  leave  my  reader  to  judge, 
whether,  such  administrators  are  most  to  be 
blamed,  for  pretending  to  act  in  the  name  of 
the  sacred  three,  or  repenting  of  that  which 
they  pretended  God  had  sent  them  to  do  : 
or  whether  they  are  most  to  be  blamed, 
for  making  use  of  that  form  of  words  in  the 
administration  of  water  baptism,  when  the  a- 
postles  have  left  no  such  example.  For  my 
own  part  I  think  they  are  mistaken,  in  that 
they  suppose  water  baptism  was  intended  in 
the  commission.  And  I  know  of  no  way  for 
them  to  escape  such  absurdities  but  by  abi- 
ding by  the  form  of  words,  prescribed  in 
scripture  for  water  baptism,  namely,  "  I  in- 
deed baptize  you  tvith  water  unto  repentance" 
— Matth.  iii.  11. 

5.  If  it  be  urged,  that  the  commission  is  to 
be  received  for  water  :  and  water  baptism  is 
for  believers,  then,  surely,  they  had  not  ought 
to  receive  any  for  believers,  but  such  as  an- 
swer the  description  given  them  in  that  com- 
mission. And  it  is  said,  "these  signs  shall 
follow  them  that  believe.  In  my  name  shall 
they  cast  out  devils,  speak  with  tongues,  take  up 
serpents,  drink  deadly  things  without  harm  ;  lay 
their  hands  on  the  sick  and  they  shall  recover. 
I  think  if  administrators  would  be  as  zealous 
to  have  candidates  answer  the  description  of 


267 

the  commission,  as  they  are  to  baptize  them  ; 
they  would  find  but  little  use  for  water  bap- 
tism, as  there  are  but  few  candidates,  who  are 
able  to  show  such  signs.  IT  it  should  be  said, 
that  these  signs  were  to  follow  the  apostles 
only,  not  so ;  the  text  says,  these  signs  shall 
follow  them  that  believe.  If  it  should  be  said, 
that  the  commission  was  given  particularly  to 
the  apostles,  and  that  all  signs,  miracles,  &c. 
were  to  cease  with  their  day  and  time  :  who 
then  can  show  me  any  reason  to  believe  that 
water  baptism  should  continue  longer  than 
the  signs  ?  If  the  common  argument  (which 
is  generally  used  to  evade  the  force  of  the 
commission)  is  brought,  and  it  should  be 
said,  that  these  signs  now  follow  Spiritually ; 
so  I  say,  that  the  baptism  is  now  done  Spirit- 
ually,  by  the  same  means  that  the  dead  are 
raised,  and  the  sick  healed,  &c. 

Only  let  it  once  be  granted,  that  the  com- 
mission was  of  a  Spiritual  intention  ;  and  that 
the  baptism  of  the  Spirit,  was  to  be  admin- 
istered through  the  word,  spoken  with  the  a- 
bility  which  God  giveth  to  his  ministers ; 
and  we  shall  find  that  the  substance  of  that 
commission  still  continues  to  all  God's  peo- 
ple. 1  know  that  I  have  heard  men  speak  by 
the  influence  of  the  Holy  Ghost,  and  whilst 
filled  with  a  sense  of  eternal  things,  and  bap- 
tized into  the  case  of  the  people,  the  word 
spoken  was  like  arrows  in  the  hearts  of  many. 
And  as  often  as  the  word  comes  from  the 
hearts  of  God's  preachers,  it  brings  the  keys 


268 

of  heaven  with  it ;  and  the  word  being  mix- 
ed in  faith  with  them  that  hear  it,  they  are 
brought  to  enjoy  the  same  Spirit,  by  which 
the  word  is  brought  forth.  And  they  are 
more  or  less  brought  to  enjoy  that  baptizing 
Spirit,  which  brings  forth  in  them,  a  life  in 
Christ — and  a  death  to  sin.  This  shows  us, 
that  that  commission  is  still  fulfilled.  But 
supposing  that  commission  to  mean  water 
and  destitute  of  the  Spirit,  as  some  say,  there 
would  be  nothing  evangelical  in  it,  and 
Christ's  dispensation  is  reduced  to  a  mean 
form,  and  to  be  perfected  by  a  creature  ele- 
ment. But  instead  of  the  commission  being 
water,  I  think  it  is  plain,  that  there  was  no 
such  thing  as  water  in  it.  And  such  as  do 
contend,  that  the  commission  was  to  be  prac- 
tised in  a  natural  sense,  let  them  put  the 
commission  altogether.  But,  reader,  should 
they  attempt  to  practise  that  commission  in 
the  letter,  (bringing  forth  the  signs)  methinks, 
like  the  prophets  of  Baal,  many  would  find 
themselves  leaping  upon  the  alta/  for  nought. 


269 
CHAP.  IV. 

The  apostles  were  men  of  passion,  and  had  their  religious 
prejudices  as  well  as  other  men.— Cornelius  and  his  house- 
bold  the  first  and  last  instance  of  Gentile  baptism.— The 
•ouncil  at  Jeiusalera  agreed  not  to  trouble  the  Gentiles  with 
ordinances. — Pau3,  though  a  gospel  minister,  was  not  seen 
to  baptize. — Peter  did  not  say  water  baptism  wa9  the  an- 
swering of  a  good  conscience. — Israel's  passing  through  the 
9ea  did  not  signify  baptism  by  immersion,  nor  by  sprinkling, 

Having  proved  that  John  was  under  the 
law,  consequently  his  baptism  too  ;  and  hav- 
ing shown,  that  the  commission,  given  to  the 
disciples,  had  no  reference  to  water  baptism  ; 
and  that  they  did  not  baptize  with  water :  I 
am  now  bound  to  show,  why  the  apostles  did 
baptize  with  water  after  the  commission  was 
given.  When  we  look  into  the  scripture  with 
attention,  we  there  see  the  progress  of  tradi- 
tion from  first  to  last.  Such  were  the  tradi- 
tions of  the  Jews,  that  they  seemed  almost  im- 
penetrable to  the  sound  instructions  of  Jesus 
Christ  himself.  Let  us  turn  our  attention  to 
what  age  of  the  world  we  will,  there  has  been 
no  time,  place,  nation,  nor  scarcely  any  indi- 
vidual, but  what  has  suffered  more  or  less, 
in  consequence  of  their  religious  prejudices 
and  traditions.  Should  I  ask  most  christians, 
at  the  present  day,  why  they  do  not  practise 
the  anointing  with  oil  as  commanded,  (James, 
v.  14)  they  would  tell  me,  that  that  command 
was  nothing  more  than  what  related  to  the 
\2 


2vt) 

customs  of  the  Jews.  Should  I  mention  that 
the  apostle  observed  purification,  vows, (Acts, 
xxi,  26)  offerings,  &x.  they  would  tell  me, 
that  these  things  were  practised  through  the 
prejudice  of  education,  in  some,  and  through 
condescension  in  others.  Should  I  mention 
kissing,  (1  Cor.  xvi.  20)  pentecosts,  (Acts,  xx. 
16)  circumcision,  &;c.  (Acts,  xvi.  3)  they 
would  tell  me,  that  the  apostles  practised 
these  things  in  conformity  (as  before  obser- 
ved) to  the  customs  of  that  day  and  time  in 
which  they  lived. 

Should  I  insist,  that  the  apostles  did  prac- 
tise such  things,  and  that,  therefore,  they  must 
be  an  example  for  christians,  at  this  day,  they 
would  tell  me,  that  they  were  not  gospel  ordi- 
nances. If  I  charged  them  with  not  keeping 
the  commands  and  examples  set  for  them, 
they  would  plainly  tell  me  that  the  apostles 
acted  in  conformity  to  the  time  of  their  ex- 
perience. They  would  say  to  me, "  we  con- 
sider the  apostles  as  men  of  like  passions  with 
ourselves." 

All  this  is  very  true.  We  witness  the  am- 
bition of  James  and  John,  the  apostacy  and 
dissimulation  of  Peter,  the  incredulity  of 
Thomas,  the  dissention  between  Paul  and 
Barnabas,  and  the  jealousies  which  some  of 
them  entertained  towards  one  another,  re- 
corded in  the  scriptures.  They  were  men  most- 
ly of  limited  information,  and  had  their  pre- 
judices like  other  people.  Hence  it  was  not 
to  be  expected  that  they  should  at  first  enter- 


271 


tin  a  perfect  knowledge  of  the  things  per- 
linins  to  the    kingdom  of  Christ.      They 


tain 

taining  to  the  kingdom  of  Christ.  They 
were  not  more  likely  to  abandon  the  preju- 
dice of  that  education  which  they  had  ac- 
quired in  the  use  of  ceremonies  and  types, 
than  many  other  of  their  Jewish  brethren. 
Their  views  of  the  Messiah  and  his  kingdom 
were  temporal  and  not  Spiritual,  and,  in- 
deed, such  was  the  weakness  of  some  of 
their  minds,  they  could  not  understand. 
(John  xvi.  12.)  During  our  Lord's  stay  on 
the  earth,  they  needed  much  instruction,  and 
were  subjects  of  the  most  severe  reproofs. 
It  is  already  granted  by  all,  that  the  apos- 
tles (some  of  them)  were  men  influenced 
by  the  prejudices  of  education  as  well  as  oth- 
ers. This  will  undoubtedly  be  still  more  ev- 
idently seen,  as  we  pass  through  this  part  of 
our  subject,  and  notice  when,  by  whom,  and 
to  whom  water  baptism  was  administered. 
I  have  before  noticed  that  the  apostles  bap- 
tized nearly  as  John  did  ;  that  is,  they  bap- 
tized in  the  faith  of  the  Messiah.  They  used 
a  ceremony  peculiarly  belonging  to  the  Jew- 
ish church  ;  and  such  was  the  prejudice  of 
their  education,  they  did  not  believe  (not- 
withstanding the  commission  given  them 
was  to  all  nations)  that  the  Gentiles  had  any 
part  in  that  charge — and  to  admit  that  the 
commission  was  water  baptism,  or  to  admit 
that  it  was  not,  would  equally  discover  to  us 
that  the  apostles  did  not  understand  the 
charge  given  to  them  by  our  Lord.      Such 


272 

was  the  prejudice  of  their  minds,  they  did 
not  go  to  the  Gentiles  until  about  eight  years 
after  the  commission  was  given.  Peter,  who 
went  to  Cornelius  (Acts  x.  25.)  was  the  first 
instance  of  obedience  to  that  divine  mission 
which  was  to  preach  to  every  creature  ;  and 
here  was  the  first  that  Peter  discovered  that 
God  had  no  choice,  but  that  in  all  nations 
they  that  feared  God  (ver.  25)  and  worked 
righteousness  was  acceptable  to  him.  The 
idea  that  the  Gentiles  were  to  be  fellow  re- 
cipients in  the  gospel  with  the  Jews,  was  not 
only  new  to  Peter,  but  new  to  all  the  apostles 
as  well  as  him  :  For  no  sooner  than  Peter 
had  been  to  the  house  of  Cornelius,  than  all 
the  other  apostles  and  brethren  that  were  in 
Judah  and  at  Jerusalem,  began  to  contend 
with  him,  (Acts  xi.  1,  2,  &)  "  thou  wentest 
unto  men  uncircumcised  and  did  cat  with 
them.  But  Peter  rehearsed  the  matter  from 
the  beginning,  and  expounded  by  order 
unto  them."  He  tells  them  that  he  had 
seen  a  vision,  and  that  it  was  said  to  him 
"  Arise  Peter,  3lay  and  eat,"  but  I  said  (saith 
he)  "  not  so  Lord  ;  for  nothing  common  or 
unclean  hath  at  any  time  entered  into  my 
mouth  ;"  that  is,  I  have  never  been  to  the 
Gentiles,  nor  have  I  at  any  time  defiled  my- 
self by  going  among  them,  nor  by  partaking 
of  their  meat;  but  I  have  always  walked 
strictly  according  to  the  custom  of  my  own 
nation,  the  Jews. 

Peter  having  informed  them  how  he  came 


273 

by  his  better  knowledge,  confirms  them  by 
telling  them  that  God  had  blessed  his  labours, 
by  sending  down  the  Holy  Ghost  on  the  Gen- 
tiles, the  same  as  he  had  done  on  the  Jews 
in  the  beginning.  "  When  they  had  heard 
these  things  they  held  their  peace  and  glori- 
fied God,  saying  then  hath  God  also  to  the 
Gentiles  granted  repentance  unto  life." 

As  this  is  the  first  instance  of  Gentile  con- 
version, I  shall  be  able  to  show  that  it  is  the 
first  instance  "where  the  Gentiles  received 
water  baptism,  and  too,  I  shall  be  able  to 
show  that  it  is  most  likely  that  the  Gentiles 
never  received  water  baptism  after  this ;  and 
that  the  apostles  did  consider  the  rite  of  wa- 
ter baptism  as  belonging  to  the  Jews  only. 

My  reader,  perhaps,  is  ready  to  ask  me  by 
this  time  whether  the  three  thousand  who 
wTere  added  to  the  church  at  Jerusalem,  in 
one  day,  were  all  Jews. — What  of  the  Sama- 
ritans ? — and  what  of  the  Eunuch  who  was 
baptized  by  Philip  ?  These  questions  I 
consider  already  answered  by  what  we  have 
already  noticed.  For  had  the  three  thousand 
who  were  added  to  the  church  at  Jerusalem, 
been  Gentiles ;  or  had  any  part  of  them  been 
Gentiles,  no  doubt  but  what  the  gift  of  the 
Holy  Ghost  would  have  been  a  token  of  Gen- 
tile acceptance  to  the  apostles,  as  well  then, 
as  in  eight  years  afterwards.  If  the  Gentiles 
had  been  received  at  Jerusalem,  no  doubt 
but  what  Peter,  as  well  as  the  other  apostles 
and  brethren,  who  were  then  at  Jerusalem, 


274 

would  have  known  it — and  this  being  the 
case,  natural  reason  teaches  us,  that  there 
would  have  been  no  room  for  this  new  dis- 
covery, brought  about  by  Peter's  vision. — 
Nothing,  dear  reader,  can  be  more  plain  than 
that  Cornelius  and  his  household  were  the 
first  Gentile  conversion  ever  owned  by  the 
Jews.  And  admitting  that  the  three  thou- 
sand were  baptized  with  water  (I  do  not  be- 
lieve they  were)  they  were  only  Jews,  and 
received  baptism  according  to  the  custom  of 
that  people. 

As  to  the  Samaritans,  it  is  well  known  that 
they  were  Jews,  and  that  they  were  acquain- 
ted with  the  Jewish  religion.  "  We  do  not," 
says  J.EowARDS,speakingof  the  Samaritans, 
u  find  them  reckoned  among  the  Gentiles  in 
the  New  Testament ;  For  the  calling  of  the 
Gentiles  is  spoken  of  as  a  new  thing  after 
this,  beginning  with  the  conversion  of  Corne- 
lius."* 

The  Samaritans  were  a  people  who  con- 
sented to  the  law  of  Moses,  and  so  for  ac- 
knowledged its  divine  authority, that  they  are 
said  to  have  retained  the  law  in  the  most  gen- 
uine and  ancient  Hebrew  language.  But  in 
consequence  of  an  unhappy  division,  they 
were  divided  from  the  Jews  at  Jerusalem  ; 
more  perhaps  in  place  of  worship,  then  in 
real  sentiment.  Properly  speaking,  (as  they 
had  mixed  with  the  people  of  the  Gentiles,) 
they  were  mongrel  Jews>  but  probably  they 

*  &ee  Edward?  o»  rU-dempticHB,  p.  259 


275 

had  baptism,  as  well  as  most  of  the  Jewish 
customs,  among  them.  There  is  no  doubt, 
but,  because  the  Samaritans  were  considered 
Jews,  Philip  who  was  a  Jew  in  the  time  of 
the  persecution  raised  by  Saul,  (Acts,  viii.  1.) 
fled  there  for  protection,  rather  than  defile 
himself  by  going  to  the  Gentiles.  It  is  said 
that  they  "  were  all  scattered  abroad  through- 
out the  region  of  Judah  and  Samaria,  except 
the  apostles."  And  it  is  said  (Acts,  xi.  19.) 
"  they  which  were  scattered  **** — travelled 
as  far  as  Phenice  and  Cyprus  and  Antioch, 
preaching  the  word  to  none  but  unto  the  Jews 
only" 

Now  it  appears  that  at  the  time  Philip 
went  to  Samaria,  others  went  at  the  same 
time  to  Phenice,  Cyprus,  and  Antioch,  all 
being  on  the  same  coast  from  Jerusalem. — 
Now  if  the  Samaritans  had  not  been  consid- 
ed  by  the  disciples,  as  Jews,  it  could  not  have 
been  said  of  them  that  they  preached  the 
word  to  none  but  Jews. 

When  all  is  considered,  nothing  is  more 
evident  than  that  the  Samaritans  were  con- 
sidered Jews.  For  all  that  which  relates  to 
the  Samaritans  took  place  previous  to  the 
case  of  Cornelius,  and  the  apostles  which 
took  Peter  to  do,  for  going  among  the  Gen- 
tiles, had  themselves,  before  this,  been  down 
to  Samaria  (Acts,  viii.  14.)  and  imparted  to 
them  the  Holy  Ghost  ;  so  that  had  not  the 
apostles  considered  the  Samaritans  as  Jews, 
they  would  not  have  expressed,  firstly  so  much 


276 

disapprobation  towards  Peter,  and  afterwards 
given  so  much  glory  to  God,  that  the  Gentiles 
had  so  recently  received  repentance  unto  life. 
Nothing  is  more  evident  than  that  the  Sa- 
maritans were  considered  as  Jews,  and  tho' 
they  received  baptism  by  Philip,  they  were 
before  well  acquainted  with  the  ordinance, 
and  were  willing  to  permit  Philip  (being  a 
Jewish  administrator)  to  act  among  them. 


As  to  the  Eunuch  mentioned  (Acts,  viii*  38.) 
little  need  to  be  said.  It  is  stated  (ver.27.)  that 
"  he  had  come  to  Jerusalem  for  to  worship," 
and  though  he  was  not  a  descendant  of  Abra- 
ham he  was  a  proselyte  to  the  Jewish  reli- 
gion,* so  that  it  may  be  said  in  the  proper 
sense  of  our  subject,  that  he  was  a  Jew,  and 
was  baptized  by  a  Jewish  administrator,  ac- 
cording to  the  Jewish  custom  ;  therefore  such 
as  contend  for  baptism,  because  the  three 
thousand  were  baptized,  or  because  the  Sa^ 
maritans,  or  because  the  Eunuch  was  bap- 
tized by  Philip;  only  have  a  Jewish  custom 
for  their  example. 

Perhaps,  my  reader  would  question  wheth- 
er or  no  Peter  was  not  moved  upon  by  the 
Holy  Ghost,  when  he  baptized  the  household 
of  Cornelius. 

That  Peter  came  to  Cornelius  by  divine 
inspiration,  there  is  no  doubt  of  it  in  my  mind. 
But  as  his  Jewish  prejudice,  had  caused  him 
to  slight  the  Gentiles,  until  now,  for  the  same 

*  See  Adam  Clark's  notes.  * 


reason  he  commands  him  to  be  baptized  : 
for  there  is  nothing  said  to  Peter,  in  his  divine 
mission,  respecting   water   baptism  ;  there- 
fore, having  no  divine  revelation  ;  he  himself, 
queries  as  to  the  propriety  of  baptizing  Cor- 
nelius, saying,  "  Who  shall  forbid  water  that 
these  should  not  be  baptized,  who  have  re- 
ceived the  Holy  Ghost  as  well  as  we  ?" — This 
question  shows  at  once,  that  Peter's  mind 
was  not  clear  ;  for  had  he  been  acting  under 
divine  inspiration,  he  never  would  have  re- 
duced the  matter  to  a  question.     But  as  this 
is  the  first  Gentile  case,  and  the  first  instance 
where  the  Gentiles  had  been  favoured  with 
the  gift  of  the  Holy  Ghost,  by  the  preaching 
of  the  gospel,  it  was  an  "  astonishment"  to 
them  of  the  circumcision  (who  came  with 
Peter,)  because  it  was  the  first  Gentile  case,* 
and  the  case  was  new  even  to  Peter  himself. 
But  as  Peter  knew  baptism  was  in  use  among 
the  Jews,  he  seems  to  consider  the  conver- 
sion  of    Cornelius  as  initial  into  the    Jew- 
ish church,  and  that  he  was  entitled  to  all 
the  privileges  or  ceremonies  which  belong 
to  the  Jews. 

Well  might  Peter  ask  his  Jewish  brethren 
(who  came  with  him)  if  any  would  "  forbid 
water,"  because  he  stood  in  much  doubt, 
what  to  do.  But  as  there  was  none  to  for- 
bid; he  commanded  them  to  be  baptized, 
but  upon  no  other  authority    than  his  own 


See  Redemption,  p.  360. 


278 

i 

judgment  influenced  by  the  force  of  his  re- 
ligious education. 

Though  Peter's  mind  was  not  altogether 
clear  at  this  time  respecting  the  Gentiles,  we 
shall  see  him  in  the  council  at  Jerusalem, 
one  of  the  first  who  clears  the  Gentiles  from 
baptism,  as  well  as  all  the  other  customs  of 
the  Jews. 

The  case  of  Philip's,  baptizing  the  Eunuch 
can  demand  but  few  remarks,  when  we  con- 
sider that  both  were  Jews.  It  is  not  strange 
that  a  Jewish  administrator  should  baptize  a 
Jewish  proselyte,  especially  if  the  candidate 
should  ask  for  it  as  the  Eunuch  did. 

Since  Jesus  Christ  is  not  made  a  minister 
"  after  the  law  of  carnal  commandments, 
(Heb.  vii.  16.)  but  after  the  power  of  an  end- 
less life,"  he  only  speaks  by  the  Spirit,  and 
teaches  Spiritual  things.  It  was  said  to  Cor- 
nelius, "  he  (Peter)  shall  tell  the  words  where- 
by thou,  and  thy  house  shall  be  saved." — 
This  was  all  fulfilled,  in  that  while  he  was 
yet  speaking,  the  Holy  Ghost,  or  the  true  gos- 
pel baptism  came  upon  them.  So  far  Peter 
acted  by  divine  inspiration — and  Cornelius 
was  saved  ;  but  when  Peter  came  to  admin- 
ister carnal  things,  as  water  baptism,  then  he 
was  led  to  question  what  to  do.  As  Jesus 
did  not,  nor  does  not  speak  of  outward  things 
(being  only  a  Spiritual  minister,)  Peter  had 
to  act  upon  his  own  judgment,  or  hear  to 
Moses,  as  all  others  do  in  carnal  worship. 


279 

When  Philip  had  taught  the  Eunuch  ;  so 
far  he  acted,  by  divine  inspiration  ;  but  when 
he  baptized  him,  he  acted  according  to  the 
request  of  the  Eunuch  or  according  to  the 
customs  of  the  Jews,  as  "  thousands"  of  the 
believing  Jews  were  zealous  for  the  law. — 
(Acts,  xxi.  20. 

The  prejudices  of  the  Jews  soon  vanished 
after  the  conversion  of  Cornelius,  so  far  that 
they  believed  the  Gentiles  to  be  one  with 
themselves,  and  that  they  were  fellow  re- 
cipients in  the  gospel;  but  the  Jews  (some  of 
them)  took  another  turn  of  mind,  and  as  the 
same  prejudice  remained  as  to  the  observ- 
ance of  their  law,  insomuch  that  with  as 
much  zeal  as  they  had  once  shunned,  and  re- 
jected the  Gentiles,  with  as  much  zeal  they 
now  came  forward,  and  endeavoured  to  en- 
join all  the  ceremonies  of  the  law,  upon  the 
Gentiles,  which  they  observed  themselves  ; 
saying,  "  except  ye  be  circumcised  after  the 
manner  of  Moses,  ye  cannot  be  saved."  (Acts, 
xv,  1. 

When  several  years  had  been  spent  in  que- 
ries knd  doubts,  respecting  the  Gentiles,they 
determined  at  last,  that  Paul  and  Barnabas, 
and  certain  others,  should  go  up  to  Jerusa- 
lem for  a  decision.  But  when  they  had 
come  to  Jerusalem  they  here  found  some 
who  said  "  that  it  was  needful  (verse,  5.)  to 
circumcise  them,  and  to  command  them  to 
keep  the  law  of  Moses." 


280 

When  the  council  had  assembled,  there 
was  much  dispute,  whether,  what,  and  how 
much,  the  Gentiles  must  observe. 

"  But"  says  the  objector,  "  was  not  this 
council  to  determine  on  circumcision — only? 
Answer.  If  they  were  to  determine  on  cir- 
cumcision, then  they  were  to  determine  on 
baptism  too  ;  for  this  council  well  understood 
that  circumcision  was  not  only  that,  of  the 
flesh  ;  but,  that  circumcision  included  the 
whole  law  of  Moses — baptism  with  every 
other  ceremony. 

Those  Judaizing  teachers  who  taught  that 
the  Gentiles  must  be  circumcised  and  keep 
the  law  of  Moses,  were  like  the  thousands 
mentioned,  (Acts,  xxi.  20.)  who  were  believ- 
ers, but  yet  zealous  of  the  law,  and  no  doubt, 
they  well  knew  that  if  the  Gentiles  were 
circumcised,  they  would  become  debtors  to 

do  the  whole  law. The  light  in  which  the 

Jews  received  circumcision  is  explained, 
(Rom.  ii.  25.)  and  again,  Gal.  v.  3.  "  I  testi- 
fy" saith  the  apostle  "to  every  man  that  is 
circumcised  that  he  is  debtor  to  do  the  whole 
law." 

That  this  council  understood  the  matter 
of  circumcision  as  one  thing  only,  is  other- 
wise shown  in  that,  that  they  decided  it,  as  a 
matter  of  plurality,  i.  e.  "  these  necessary 
things"  whereas,  circumcision  of  the  flesh, 
would  have  been  considered  as  but  one  sub- 
ject. 


281 

The  decision  of  the  council  was  this,  "  It 
seemeth  good  unto  the  Holy  Ghost  and  unto  us, 
to  lay  upon  you  no  greater  burthen  than  these 
necessary  things — that  ye  abstain  from  meats 
offered  to  idols ,  and  from  blood ,  and  from  things 

strangled,  and  from  fornication" As  the 

case  of  the  Gentiles  had  never  been  decided, 
this  general  council  now  was  to  determine, 
whether,  what,  and  how  much  the  Gentiles 
must  observe.  Then  if  baptism  was  to  be 
practised  as  a  part  of  Christ's  dispensation, 
would  it  not  hare  been  mentioned  in  this 
council  ?  Had  there  been  some  one,  of  our 
water  baptizers  to  debate  in  such  a  time 
and  place  as  this,  do  we  think  that  we  should 
not  have  had  baptism  particularly  mention- 
ed as  one  of  these  "  necessary  things  ?"  An- 
swer, yes.  Then  as  there  is  nothing  said 
respecting  it,  we  need  no  greater  proof  to 
show  us  that  water  baptism  is  no  part  of 
Christ's  dispensation.  And  to  still  confirm 
this  matter,  there  is  not  one  instance  where 
it  can  be  made  to  appear  that  the  apostles 
(any  of  them)  every  baptized  a  single  Gen- 
tile after  the  decision  of  this  council,  nor  but 
one  before.  But  that  they  did  baptize  Jews 
from  the  time  of  John,  to  the  end  of  the  apos- 
tolic age  I  do  not  doubt ;  which  shews  us 
that  they  considered  baptism  as  particular- 
ly belonging  to  them  of  the  circumcision, 
and  they  practised  it  as  they  did  circumcis- 
ion, purification,  the  anointing  with  oil,  &c. — 
If  it  should  seem  necessary  to  notice  the  sev- 
z2 


282 

eral  instances  of  baptism  which  took  place 
after  this  council,  we  might  mention  four 
cases.  1st.  Lydia,  (Acts,  xvi.  14,  15.)  2d, 
the  Jailer,  (verse,  33.)  3d,  the  Corinthians, 
(Acts,  xviii.  8.)  4th,  the  twelve  whom  Paul 
found  at  Ephesus,  (Acts,  xix.  5. 

As  to  Lydia,  I  need  say  but  a  word,  since 
it  is  acknowledged  by  most  writers,  that  she 
was  a  proselyte  to  the  Jewish  religion,  before 
she  was  baptized.*  As  to  the  Jailer,  it  is  dis- 
puted among  learned  men  whether  he  was  a 
Jew j  or  a  Jewish  proselyte,  or  not.  The 
Greeks,  however,  say  that  he  was  a  Jew.  It 
has  been  generally  supposed  that  the  Jailer, 
Lydia,  and  such  as  lived  distant  from  Jerusa- 
lem, could  not  be  Jews,  because  the  place 
of  the  Jewish  worship  was  at  Jerusalem  ; 
but,  as  wTe  have  before  observed,  the  Jews 
were  scattered  in  every  province  about  them; 
therefore  it  is  said  that  on  the  days  of  pente- 
cost, u  there  were  dwelling  at  Jerusalem  Jews, 
devout  men  out  of  every  nation  under  Heav- 
en."— Acts,  ii.  5. 

As  to  the  Corinthians,  it  is  said  many  of 
them  hearing  believed,and  were  baptized. — 
But  it  is  most  likely,  that  these  who  were 
baptized  were  Jewish  worshippers,  as  there 
was  a  Jewish  synagogue  at  Corinth.  This 
was  the  place  where  Crispus,  and  Gaius 
were  baptised,  and  no  doubt  they  were  both 
Jews,  and  it  is  saM  of  Crispus,  that  he  w* as 
the  chief  ruler  of  the  synagogue. 

*  See  Adam  Clark's  notes. 


283 

Perhaps  we  should  do  well  to  mention  in 
this  place,  that  about  two  hundred  years  be- 
fore Christ,  Antiochus  the  Great,  transplant- 
ed two  thousand  Jewish  families  from  the 
country  about  Babylon,  into  Asia  the  less, 
and  so  they  and  their  posterity  settled  in  Pon- 
tus,  Galatia,  Phrygia,  Pamphylia,  and  in  Eph- 
esus.  From  thence  they  settled  in  Athens, 
Corinth,  and  Rome.  This  accounts  to  us 
how  came  the  Jewish  synagogues  in  those 
places,  that  Paul  preached  in.  The  Jews 
were  scattered  throughout  the  world,  as  at 
Damascus,  so  at  Antioch,  and  in  other  places, 
which  we  read  of  in  the  Acts  of  the  apostles. 
This  gives  us  reason  to  believe  that  the  bap- 
tisms which  we  read  of,  took  place  among 
Jews,  or  in  places  where  the  Jewish  religion 
was  well  known. — J.  Edwards,  who  is  called 
one  of  the  ablest  divines,  though  he  has  made 
bold  to  call  the  Quakers  heretics,  yet,  like 
others,  in  an  unguarded  moment,  he  has  off- 
ered some  of  the  strongest  proofs  for  the 
Quaker  doctrine,  and  what-  favors  this  Plea, 
is,  he  says  that  the  Jews  who  lived  abroad 
among  the  Greeks  were  called  Greeks,  or 
Hellenists,  and  that  the  Greeks  mentioned, 
Acts,  iv.  1.  were  Jews,  and  that  the  Parthi^- 
ans,  Medes,  Eiamites,  and  the  dwellers  of 
Mesopotamia,  Lydia,  Cyrene,  Rome,  Crete, 
and  Arabians,  mentioned,  Acts,  ii.  10, 11. 
were  all  acquainted  with  the  Jewish  reli- 
gion.*— This  shows  us  that  the  account  we 

*  S«e  Redemption,  p.  14€ — 147. 


284 

have  in  scripture  of  baptism,  are  only  Jew- 
ish cases. 

As  to  the  twelve  disciples  of  Ephesus, 
whom  Paul  found  ;  they  were  undoubtedly 
Jews,  as  they  had  been  long  since  baptized 
of  John,  and  it  is  well  known,  that  John  bap- 
tized none  but  Jews.  That  these  twelve 
were  baptized  by  Paul  with  water — I  do  not 
believe  that  they  were.  For  the  apostle 
Paul  says  himself  (1st  Cor.  i.  16.)  that  he 
had  baptized  Crispus,  Gaius,  and  the  house- 
hold of  Stephanus,  (who  were  Jews,)  and 
besides  them  he  knew  not  that  he  had  bap- 
tized any  other.  But  if  the  apostle  Paul  had 
baptized  these  twelve  as  some  suppose,  un- 
doubtedly he  would  have  recollected  it.  No 
doubt  in  my  mind,  that  the  twelve  were 
baptized  with  the  Holy  Ghost,  (the  only 
christian  baptism)  by  the  laying  on  of  Paul's 
hands.  But  if  any  see  fit  to  contend  that 
they  were  baptized  with  water,iet  them  have 
their  argument  and  they  will  sap  their  own 
foundation.  ,  For.as  they  contend  that  John's 
baptism  is  the  rule,  the  apostle  condemns 
John's  baptism  as  not  sufficient,  in  that  he 
re-baptizes  his  disciples.  If  we  listen  to  the 
second  argument  which  is  generally  urged, 
that  is,  that  the  difference  consisted  in  that  it 
must  be  done  by  the  special  command  of 
Christ ;  this  idea  is  at  war  with  the  former, 
in  that  it  does  not  commence  the  gospel  dis- 
pensation (as  it  is  called)  until  a  much  later 
period  ;   and  it  argues   too,  that  all  John's 


285 

disciples  need  be  re-baplized  with  water  ; — 
whereas  there  is  no  proof  that  they  were. — 
But  admitting  that  they  were  baptized,  it 
would  be  only  ceremonial,  and  not  evangelic- 
al ;  for  water  baptism  done  to  day,  or  to- 
morrow, by  the  command  of  this,  or  that 
man,  or  by  the  hand  of  this,  or  that  adminis- 
trator ;  does  not  change  the  nature  of  the 
thing,  therefore  the  ordinance  would  still  re- 
main a  law  baptism. 

Having  noticed  all  (or  most  all)  the  instan- 
ces of  baptism,  we  do  not  find  that  baptism 
was  ever  considered  a  gospel  ordinance  ;  or 
that  ever  the  apostles  considered  water  bap- 
tism as  a  rite  belonging  to  the  Gentiles.  And 
if  it  were  not  a  gospel  ordinance,  then  it  re- 
mains but  a  type  of  the  one  saving  baptism 
of  the  Spirit  ;  and  if  a  type,  it  must  be  con- 
sidered among  the  types  which  were  to  end 
when  the  substance  came. 

As  those  last  instances  of  baptism  which 
we  have  noticed  were  done  by  the  apostle 
Paul,  or  done  by  others  in  his  presence,  we 
shall  hereafter  see  by  his  own  testimony  that 
such  instances  were  only  permitted  in  confor- 
mity to  Jewish  prejudices,  not  as  an  exam- 
ple for  the  Gentiles. 

When  we  consider  the  apostle  Paul,  he 
was  not  a  whit  behind  the  chiefest  of  all  the 
apostles.  He  possessed  an  advantage  above 
other  apostles,  in  that  he  was  brought  up  at 


286 

the  school  of  Gamaliel,  and  was  taught  ac- 
cording to  the  perfect  law  of  the  Jews.  And 
besides  possessing  a  full  and  perfect  knowl- 
edge of  the  law 3  his  knowledge  was  more  in 
revelation  and  in  Spiritual  understanding 
than  all  the  apostles  beside  him.  Whilst  in 
the  height  of  his  zeal,  he  was  cut  down  at 
noon  day,  and  it  was  said  to  Ananias,  (Acts, 
ix.  14,  15.)  "he  is  a  chosen  vessel  unto  me, 
to  bear  my  name  before  the  Gentiles,  and 
kings,  and  the  children  of  Israel."  Paul's 
testimony  concerning  himself  was  (to  king 
Agrippa.  Acts,  xxvi.  16,  17,  18,)  that  he  was 
sent  to  open  the  "  eyes"  of  the  people,  "  and 
to  turn  them  from  darkness  to  light,  and  from 
the  power  of  satan  to  God."  As  Paul  was 
well  qualified  with  every  necessary  prepara- 
tion for  the  work  of  the  ministry,  we  shall  now 
learn  from  him  what  belongs  to  the  gospel 
administration. 

We  have  already  had  occasion  to  notice 
the  small  number  which  Paul  baptized  with 
water.  When  he  witnessed  the  contention 
among  the  Corinthians,  he  seems  to  have 
thanked  God,  that  he  had  baptized  so  few  of 
them.  "For"  saith  he,  (1st  Cor.  i.  17.)— 
u  Christ  sent  me  not  to  baptize  [with  water]  but 
to  preach  the  gospel" — U  baptism  was  to  be 
a  go&pel  ordinance  w;hy  should  the  apostle 
thank  God  that  he  had  baptized  so  few  ? — 
Surely  if  he  was  sent  to  establish  the  reli- 
gion of  Jesus  Christ,  among  the  Jews,  but 
more  particularly  among  the  Gentiles  ;  why 


237 

should  he  not  have  baptized  and  preached 
baptism,  as  well  as  any  other  apostle  ? — If  it 
should  be  said  that  the  manner  in  which  the 
Corinthians  had  conducted  themselves,  was 
the  reason  why  the  apostle  thanked  God  that 
he  had  baptized  so  few  of  them  ;  to  this  I 
add,  it  would  be  no  justification  to  a  minister 
of  God  to  say  that  he  was  glad  he  had  done 
so  little  of  that  which  God  had  sent  him  to  do, 
merely  because  people  would  not  profit,  as 
they  ought  to  do,  by  his  labors.  Surely  if 
the  apostle  Paul  was  justifiable  in  thanking 
God  that  he  had  baptized  so  few,  because 
the  people  contended  about  baptism,  then 
the  same  reason  ought  to  hold  good  at  this 
day,  for  there  are  lew  subjects,  either  politi- 
cal or  religious,  that  are  more  controverted, 
than  the  subject  of  baptism.  But  this  does 
not  appear  to  have  been  the  reason  why  the 
apostle  expressed  himself  as  he  did,  and  even 
if  it  were  so,  such  grievances  could  have 
been  no  reason  why  he  should  continue  to 
add,  "  Christ  sent  me  not  to  baptize,  but  to 
preach  the  gospel"  The  apostle's  disappro- 
bation was  in  every  respect  foreign  to  this  last 
testimony,  and  surely  nothing  is  more  plain 
than  that  the  apostle  would  be  understood 
that  water  baptism  was  in  no  way  connected 
with  the  gospel  ;  but  that  the  one  was  dis- 
tinct from  the  other. — Though  the  apostle 
did  baptize  those  few  which  he  mentions,  he 
did  it  for  no  other  reason  than  in  condescen- 
sion to  the  Jews,  the  same  as  he  circumcised 


288 

Timothy,  (Acts,  xvi.  1.) — purified  in  the  tem- 
ple, &c.  (Acts,  xxi.  26.) 

The  apostle,  it  appears,  became  all,  to  all, 
whilst  among  the  Jews,  and  others,  who  wTere 
both  prejudiced  and  weak  in  their  under- 
standing ;  but  Avhen  we  learn  the  mind  of 
the  apostle,  it  is  evident  that  he  believed  in 
but  one  baptism.  Saith  the  apostle,  (Eph. 
iv,  4,  5.)  "  There  is  but  one  body,  and  one 
Spirit,  even  as  ye  are  all  called  in  one  hope  of 
your  calling.  One  Lord,  one  faith,  one  bap- 
tism/' 

Here  the  apostle  shows  that  he  believes  in 
but  one  baptism.  And  that  this  baptism  is 
of  the  Spirit,  and  not  water,  appears  from  that 
which  goes  before  the  text,  and  that  which 
follows  after.  For  in  coming  to  the  one  bap- 
tism, Chapter  iii,  he  expresses  his  desire  that 
the  Ephesians,  might  by  the  glory  of  God, 
be  strengthened  "  with  might"  by  the  "  Spirit 
in  the  inner  man" — that  Christ  might  "  dwell 
in  them  richly" — that  they  might  "  knoto  the 
love  of  Christ  which  passeth  knowledge"  and 
that  they  might  "  be  filled  with  all  the  fulness 
of  God. — The  apostle  in  coming  to  the  text, 
says,  "  there  is  one  body,  one  Spirit,  one  bap- 
tism, one  God  and  Father  of  all,  who  is  above 
all,  and  through  all,  and  in  you  all."  The 
apostle  having  taught  that  there  was  but  one 
baptism,  he  shows  that  it  was  given  u  for  the 
perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of 
Christ,  "  till  we  all"  saith  he  "  come  into  the 


239 

unity  of  the  faith,  and  of  the  knowledge  of 
the  Son  of  God,  unto  a  perfect  man,  unto  the 
measure  of  the  stature  o[  the  fulness  of 
Christ."  Let  us  ask  such  as  frequently  quote 
this  passage  for  water  baptism,  and  deny  the 
baptism  of  the  Spirit,  if  it  be  possible  for 
the  baptism  of  water  to  give  this  oneness, 
perfection  and  knowledge  to  the  church  which 
is  here  described  by  the  apostle?  Answer,no. 
Then  this  perfecting  baptism  mentioned  by 
the  apostle,  must  be  the  baptism  of  the  Spirit, 
and  if  it  be  the  baptism  of  the  Spirit,  then  it 
must  be  the  one  baptism,  and  if  there  be 
but  one,  (as  the  apostle  says)  the  Spirit,  is 
that  one ;  and  the  baptism  of  water  is  rejec- 
ted. 

Nothing  is  more  common,  than  that  the 
baptizers  of  the  present  day,  lay  hold  of  the 
history  of  the  gospel  in  the  letter,  and  whilst 
they  have  dwelt  on  the  surface,  they  have 
found  much  means  for  contention  and  debate 
with  each  other — forgetting  that  "  the  letter 
killeth,"(2  Cor.iii.  6,)  but  that  Hhe  Spirit giveth 
life?'  they  have  had  recourse  to  much  learn- 
ing, but  to  little  truth.  As  there  are  several 
passages  of  scripture,  which  they  wrest  to  fa- 
vor their  temporary  views  of  baptism,  I  shall 
investigate  them  one  after  the  other,and  show 
that  they  have  no  reference  to  the  baptism 
of  water,  but  to  the  one  baptism  of  the  Spirit. 
h  I  shall  notice  that  baptism  mentioned  in 
the  6th  chapter  of  Romans.  2.  Notice  that 
baptism  mentioned  1  Peter,  iii.  21.    3.  Shall 

Ad 


290 

show,  that  the  circumstance  of  the  children 
of  Israel  passing  through  the  sea,  has  no  re- 
ference to  baptism,  neither  by  sprinkling  nor 
pouring. 

Q.  Did  not  the  apostle  mean  to  be  under- 
stood of  water  baptism,  when  he  says,  (Rom. 
vi.  4,)  "therefore  we  are  buried  with  him 
(Christ)  by  baptism  ?  Answer,  no.  The  a- 
postle  plainly  says,  this  baptism  is  unto  a 
death.  "  Therefore,"  saith  he,  "  we  are  bu- 
ried with  him  by  baptism  into  death,  that 
like  as  Christ  was  raised  up  from  the  dead  by 
the  glory"  [or  power]  "  of  the  Father,  even  so 
we  also,  should  walk  in  newness  of  life." 
(yer.  3.)  It  is  plain,  that  the  fruits  of  this 
baptism,  is  a  life  from  a  death  in  sin,  not  by 
being  baptized  in  water,  but  by  being  baptiz- 
ed into  Christ,  The  apostle  calls  it  a  "  plan- 
ting together"  (with  Christ)  "  in  the  likeness 
of  his  death,"  (ver.  5)  by  which  is  brought  a- 
bout,  "  the  likeness  of  his  resurrection."  This 
resurrection  is  by  the  power  and  glory  of  God, 
and  follows,  (figuratively)  a  being  put  to  death 
in  the  flesh,  but  quickened  by  the  Spirit; 
"  Knowing  this"  (saith  the  apostle,  ver.  6,) 
that  our  old  man  is  crucified  with  him  (Christ) 
that  the  body  of  sin  might  be  destroyed,  that 
henceforth  we  should  not  serve  sin,  for  he 
that  is  dead  is  freed  from  sin."  ver.7.  The  apos- 
tle begins  this  chapter,  by  shewing  a  freedom 
from  sin  by  a  life  in  Christ.  "  Know  ye  not," 
saith  he,  "  that  so  many  of  us,  as  were  bap- 


291 

tized  into  Christ,werebaptizedi?ifo  his  death." 
This  death  is  explained  in  the  11th  verse,  a 
death  unto  sin.  "  Reckon  ye,  also,  yourselves 
to  be  dead  indeed  unto  sin,  but  a'.ive  unto 
God  through  Jesus  Christ  our  Lord." — This 
is  the  same  baptism  which  is  mentioned  by 
the  apostle,  Gal.  iii.  27.  "  For  as  many  of 
you  as  have  been  baptized  into  Christ,  have 
put  on  Christ."  This  is  the  same  baptism 
which  was  contained  in  that  part  of  the  com- 
mission mentioned  by  Matthew,  (to  wit)  into 
the  name  of  the  Father,  Son  and  Holy  Ghost. 
It  is  very  noticeable  indeed,  that  many  texts 
speak  of  being  baptized  into  Christ,  pre- 
serving the  very  intention  of  the  commission. 
And  as  Christ  was  careful  to  apply  that  word 
(matheteuo,)  teach,  before  the  word  didasko, 
(which  is  almost  invariably  put  for  teach,)  that 
he  might  impart  to  the  apostles  the  Spiritual- 
ity of  the  charge:  so  the  apostle  Paul  has 
been  careful  to  retain  the  same  sense  when 
speaking  of  the  same  baptism,  by  retaining 
the  same  word,  that  is,  into  Christ,  into  one 
body,  into  one  Spirit,  &c. — Though  Bishop 
Burnet,  Whitby,  and  others  ;  have  discover- 
ed by  their  learning,ihat  those  passages  should 
be  considered  of  one  Spirit  and  meaning  with 
the  commission  given  to  the  disciples;  yet9 
they  have  erred  in  applying  them  to  water; 
this  I  will  shew,  (as  I  have  before  agreed)  by 
noticing  the  scriptures  with  which  such  texts 
stand  connected. 
We  have  just  noticed  the   one  baptism, 


292 

(Eph.  iv.  4,  5,)  that  it  gave  knowledge,  per- 
fection and  sanctification  to  the  church.  So 
we  see  too,  that  to  be  buried  with  Christ  in 
baptism,  is  to  be  baptized  into  Jesus  Christ, 
and  into  his  death,  and  into  a  life  and  res- 
urrection  from  sin,  to  a  life  of  holiness,  by 
the  crucifying  of  the  old  man.  Notice  the 
text,  which  says,  i;as  many  of  you  as  have 
been  baptized  into  Christ,  have  put  on 
Christ."  What  shall  we  understand  by  the 
putting  on  of  Christ,  but  the  putting  "  on,"  as 
the  apostle  says. (Rom.  xiii.  14)  "the  Lord  Je- 
sus Christ,  and  "  to  "  make  no  provision  for 
the  flesh,  to  fulfil  the  lusts  thereof?"  What  is 
it  to  put  on  Christ,  but  to  be  strengthened 
with  might  in  the  inner  man  by  the  Spirit,  and 
to  have  Christ  dwelling  within  by  faith  :  be- 
ing rooted  and  grounded  in  love ;  and  to 
know  with  all  saints,  the  length,  depths, 
heights,  and  to  know  the  love  of  Christ ;  and 
to  be  filled  "  with  the  fulness  of  God  r"  Since 
the  text  is  indicative,  we  need  ask  but  a  sin- 
gle question,  to  know  what  baptism  is  into 
Christ  ?  Do  all,  that  are  baptized  in  water, 
put  on  Christ  ?  Answer,  no.  The  fruits  of 
righteousness  are  no  more  evident,  in  such 
as  have  been  baptized  in  water,  than  it  is  in 
such  as  have  not  been  baptized  at  all.  And 
were  men  to  be  baptized  with  water,  every 
day  in  the  year,  they  would  be  like  Bunyan's 
Ethiopian,  blacker,  and  more  black ;  that  is, 
they  would  be  wicked  and  more  wicked,  for 
aught  the  virtue  there  is,  ever  was,  or  ever 


293 

may  be  found  in  water  baptism.  Simon,  the 
sorcerer,  was  baptized  with  water,  but  still 
remained  in  the  gall  of  bitterness,  and  in  the 
bonds  of  iniquity,  having  neither  part  nor  lot 
in  the  matter. 

Since  then,  it  is  evident  that  men  do  not 
put  on  Christ,  and  that  they  are  no  more  ho- 
ly because  they  have  been  baptized  with  wa- 
ter, it  is  clear,  that  the  baptism  of  water  is 
not  that  baptism  to  which  the  apostle  alludes, 
when  he  says,  "  that  so  many  as  were  bap- 
tized into  Christ,  were  baptized  into  his 
death."  Neither  can  it  be  water  baptism  to 
which  the  apostle  alludes,  when  he  says,  "  as 
many  of  you,  as  have  been  baptized  into 
Christ  have  put  on  Christ" 

I  see  no  reason  to  suppose,  that  the  apos- 
tle, by  mentioning  baptism  in  those,  and  in 
many  other  places,  had  any  reference  to  the 
baptism  of  water,  save  to  use  the  term,  as  he 
has,  sprinkling,  circumcision,  tvashing,  ^c.  for 
the  sake  of  showing  the  thing  signified  by  the 
shadow.  And  it  must  be  clear  to  every  un- 
prejudiced mind,  that  a  baptism  into  Christ 
is  not  to  be  considered  one,  with  a  common 
proselyte  baptism.  It  was  said  of  a  proselyte 
baptism,  that  they  were  baptized  unto  (not 
into)  Moses,  (  1  Cor.  x.  2)  unto  John's  bap- 
tism, Acts,  xix.  3. 

The  apostle  did  not  say  to  the  twelve  dis- 
ciples, into  what  then  were  you  baptized,  but 
unto  what?   If  the  baptism  which  is  into 
Christ  be  one  with  a  proselyte  baptism  then 
Aa2 


294 

the  word  into  Christ,  into  his  death,  &c. 
is  a  very  unnecessary  phraseology,besides  be- 
ing improper.  Who  cannot  see  the  impro- 
priety of  saying,  they  were  baptized  into  John, 
or  into  Moses  ?  But  if  the  baptism  of  Christ 
is  Spiritual,  as  Christ  saith,  (John,  xiv.  20.) 
"  I  in  my  Father,  and  ye  in  me,  and  I  in  you" 
then  there  is  a  proper  sense  in  saying,  into 
Christ,  because  if  any  man  is  in  Christ  he  is 
a  new  creature,  by  drinking  into  the  one  Spir- 
it, and  being  baptized  into  the  one  body,  into 
the  life,  into  the  power,  and  into  the  nature  of 
Christ.  It  is  so  clear,  that  the  apostle  had  no 
allusion  to  the  baptism  of  water;  that  there 
is  no  need  to  add  one  more  paragraph  to  the 
subject. 

Q.  Did  not  Peter  say,  that  water  baptism 
was  the  answering  of  a  good  conscience  ?  An- 
swer, no.  Though  it  is  generally  urged,  that 
Peter  had  a  reference  to  water  baptism,  yet, 
there  is  as  little  foundation  in  this  text  for  the 
notion  of  water ;  as  there  is  in  the  scriptures 
already  noticed. — Saith  the  apostle,  (1  Pet. 
iii.  21.)  "  The  like  figure  where  unto,  even 
baptism  doth  also  now  save  us,  (not  the  put- 
ting away  of  the  filth  of  the  flesh,  but  the  an- 
swer of  a  good  conscience  toward  God)  by 
the  resurrection  of  Jesus  Christ." — If  it  be 
admitted,  that  the  apostle  herein  intended  to 
be  understood  of  the  baptism  of  water,  then 
we  must  understand  that  the  ark  and  flood 
(about  which  the  apostle  had  been  speaking,) 
was  a  type  of  water  baptism ;  but,  whoever 


295 

read  in  scripture,  that  one  figure  or  type,  was 
a  figure  of  another  type.  And  besides  ;  if  it 
be  said  we  are  to  understand  this  text  of 
water  baptism,  then  we  are  to  understand 
that  the  baptism  of  water  is  saving,  for  this 
text  says  "  the  like  figure  whereunto  even 
baptism  doth  also  now  save  ms."  But  to  sup- 
pose water  baptism  saving,  is  indeed  far  from 
being  generally  acknowledged  by  the  ma- 
jority of  protestants,  and  not  only  so,  but  the 
notion  may  be  refuted  by  the  single  in- 
stance of  Simon  the  sorcerer,  just  mention- 
ed.— Again,  to  suppose  that  water  baptism 
is  intended,  is  inconsistent  for  other  reasons. 
1.  It  contradicts  the  the  text  ;for  water  bap- 
tism was  the  putting  away  of  the  filth  of  the 
flesh,  and  was  considered  among  the  Jews, 
one,  with  other  kinds  of  purification  to  that 
very  intent. — 2.  It  is  inconsistent  to  suppose 
that  water  baptism  should  be  the  answering 
of  a  good  conscience.  For  saith  the  apos- 
tle Paul,  (Heb.  ix.  9,  10,)  "  divers  washings 
and  carnal  ordinances  could  not  make  them 
who  did  the  service,  perfect  as  pertaining  to 
the  conscience*"  Then  if  obedience  to  such 
divers  washings  could  not  perfect  the  con- 
science, then  I  do  nut  see  why  baptism  should 
be  made  to  answer  a  good  conscience  now. 
But,  the  baptism  to  which  Peter  alludes, 
must  be  the  baptism  of  the  Spirit,  as  we 
shall  see  by  a  close  examination  of  the  text. 
1.  Peter  speaks  of  the  preservation  of  Noah 
and  his  family—- that  they  were  saved  in  the 


296 

ark,  whilst  the  old  world  was  drowned.  The 
ark  is  a  figure  of  that  divine  protection  and 
safety  which  the  righteous  find  in  Christ, 
through  the  medium  of  his  Spirit.  Peter 
says  that  'the  like  figure  doth  now  shoivj  the 
figure  of  the  ark  with  the  preservation  of 
Noah  and  his  family.  We  have  before  no- 
ticed the  impropriety  of  supposing  the  ark  a 
figure  of  water  baptism,  whereas  water  bap- 
tism is  but  a  type  of  itself.  If  it  is  granted 
that  this  baptism  is  that  of  the  Spirit,  then 
agreeable  to  the  declaration  of  Peter,  it  is 
saving,  whereas  water  baptism  is  not  saving. 
If  it  be  still  urged,  that  water  is  to  be  under- 
stood then,  (in  contradiction  to  Peter)  it  is 
the  putting  away  the  filth  of  the  flesh. 

Nothing  need  to  be  more  plain  than  the 
meaning  rendered  by  Peter  himself.  l.He 
tells  what  this  baptism  is.  2.  He  tells  what 
it  is  not.  1.  He  shows  that  it  is  saving.  2. 
Lest  he  should  be  taken  to  mean  the  bap- 
tism of  >water,  or  outer  purification,  he  in- 
cludes his  instruction  in  a  parenthesis;  (Not 
the  putting  away  of  the  filth  of  the  flesh.) — 
3.  He  telis  what  this  baptism  of  itself  is  ;  to 
wit.  "  The  answer  of  a  good  conscience  to- 
ward God  by  the  resurrection  of  Jesus  Christ. 
Notice,  reader,  the  apostle  does  not  say  that 
this  baptism  is  the  answering  of  the  con- 
science, but  that,  the  answer  of  the  con- 
science to  God,  by  the  resurrection  of  Jesus 
Christ  is  of  itself  this  baptism. — Thus  the 
Spirit  which  is  the  end  of  all  types,  saves  us. 


297 

The  old  man  is  crifcified,  the  body  of  sin  is 
destroyed,  our  conscience  is  purged  from 
dead  works,  and  we  have  the  Spirit  of  God 
witnessing  with  our  spirit  that  we  are  bom 
of  God. 

Having  noticed  that  Peter  had  no  refer- 
ence to  the  baptism  of  water  in  the  text  ;  I 
can  but  remark  how  much  violence  is  done 
to  this,  as  well  as  to  other  passages  of  scrip- 
ture. 

How  often  do  we  hear  baptizers  press 
it  upon  the  young  christian  that  water  bap- 
tism is  to  answer  the  conscience  ;  but  let  me 
tell  thee,  reader,  there  is  not  one  scrap  of  the 
scripture  in  the  bible  to  that  effect.  Noth- 
ing short  of  the  application  of  the  blood  of 
Christ,  divinely  applied  to  thy  soul  can  be  to 
thee,  the  answer  of  a  good  conscience. — 
Let  not  such  as  use  this  passage,  say  that  it 
is  water,  for  Peter  shows  that  it  is  not. 

2.  Was  not  the  passing  of  the  children  of 
Israel  through  the  red  sea,  a  type  of  water 
baptism^ -?.  Answer,  no. 

"  And  they  were  all  baptized  unto  Moses 
in  the  cloud  and  in  the  sea."  (1st  Cor.  x.  2.) 
This  passage-  is  frequently  urged  in  favor  of 
water  baptism.  Such  as  believe  in  sprink- 
ling, say  that  it  is  most  probable,  that  the 
people  were  sprinkled  from  the  cloud.  Oth- 
ers contend,  (but  upon  as  poor  grounds,)  that 
they  were  covered  with  the  cloud,  and  that 
they  were  shut  in  by  the  waters  on  the  right 


298 

hand,  and  on  the   left,   which   signified,  to 
them,  immersion. 

But  when  I  notice  the  text,  I  cannot  see 
the  least  reason  why  any  should  contend  for 
baptism  by  water,  in  any  way,  as  the  text  is 
nothing  in  favor  of  baptism  by  sprinkling  or 
immersion.  That  the  Israelites  received  as- 
persion from  a  cloud  or  pillar  of  fire,  is  at 
most  but  a  conjecture.  As  to  the  other 
opinion,  little  need  to  be  said.  When  the 
children  of  Israel  went  through  the  sea,  they 
went  dry  shod,  and  uncovered  over  head  ; 
for  the  cloud  was  not  near  them.  (Exod.  xiv. 
19,  20.) 

What  we  are  to  understand  when  it  is 
said  that  the  children  of  Israel  were  all  bap- 
tized unto  Moses  in  the  cloud  and  in  the  sea, 
is  no  more  (I  think)  than  that  confirmation  of 
mind  which  they  received  under  a  sense  of 
their  wonderful  deliverance.  They  were  at 
one  time  left  to  undergo  the  baptism  of  suff- 
ering, in  that  they  saw  no  possible  means 
whereby  they  might  escape  the  hand  of  a 
most  desperate  enemy.  They  were  left  to 
repine  and  murmur  against  Moses.  But, 
though  poor,despairing,  sinking  souls,  what  a 
change  did  they  feel  in  the  course  of  a  few 
hours  !  Their  light  was  darkness,  and  their 
pathway  a  flood  to  their  enemies,  whilst  they 
were  delivered,  and  went  on  their  way  ;  with 
singing  and  rejoicing,  being  fully  confirmed, 
that  Moses  w as  their  mediator ;  and  that  Gody 
was  their  God,     The  baptism  of  the  children. 


299 

of  Israel,  was  no  more  of  the  Spirit,  than 
that  dispensation  would  admit  to  them  as  a 
people.  They  walked  by  outward  signs,  and 
their  faith  was  confirmed  by  what  they  saw; 
they  were  permitted  to  see  measureably  as 
they  were  obedient,  and  partook  of  the  Spir- 
it of  rejoicing,  according  to  their  faith  ;  and 
so  they  were  baptized  unto  Moses  in  the 
cloud  and  in  the  sea,  as  before  observed. 

Having  so  far  noticed  the  subject  of  bap- 
tism, let  us  now  retrospect  what  has  been 
said,  that  we  may  be  the  better  able  to  retain 
the  truth  of  what  we  have  been  seeking.  In 
the  first  place  we  have  found  that  the  law 
was  added  because  of  transgression,  until 
the  seed  (Christ)  should  come,  and  abolish 
that  law  by  the  bringing  in  a  better  testa- 
ment. This  testament  is  the  law  of  God, 
written  in  the  heart  of  such  as  are  restored 
through  the  Spirit  of  God,  to  that  divine  im- 
age, from  which  mankind  fell  by  transgres- 
sion. We  have  seen  that  the  kingdom  of  God, 
was  that  from  which  man  fell,  and  that  the 
kingdom  of  God  was  that  to  which  man 
must  be  brought  back  ;  or  feel,  and  sensate 
no  restoration. 

We  have  found  by  the  order  of  the  taberna- 
cle that  Christ  must  suffer  before  the  Holy 
Ghost  could  be  given.  We  have  proved  that 
John  was  under  the  law,  by  birth,  educa- 
tion and  restriction  of  life  and  ministry,  and 
that  John's  preaching  was  the  baptism  of  re- 


300 

pentance,  'and  riot  the  baptism  of  water. — 
John  preached  thekingdom  of  heaven,  or  the 
true  christian  dispensation  as  yet  to  come — 
he  pointed  out  the  Messiah  and  accomplished 
the  very  business  for  which  he  said  that  he 
had  come. 

Christ  and  his  disciples  all  preached  the 
kingdom  of  God  as  yet  to  come.  We  have 
the  testimony  of  Christ — we  have  the  testi- 
mony qf  the  apostles,  who  saw  Christ  trans- 
figured on  the  mount — we  have  the  divine 
prediction  of  Daniel,  with  the  testimony  of 
the  vail  of  the  temple,  which  was  rent  by  the 
special  power  of  God,  to  show  us  when  the 
kingdom  of  heaven  was  set  up,  and  the  law 
dispensation  ended. 

Leaving  all  under  the  law  (baptism  with 
the  rest,)  we  have  noticed  that  baptism  was 
considered  by  the  apostles,  as  a  ceremony 
belonging  to  the  Jews  ;  and  though  there 
was  one  instance  where  the  Gentiles  receiv- 
ed water  baptism,  there  is  but  one,  and  we 
have  shown  that  the  apostles  in  general 
council,  at  Jerusalem,  decided  that  the  Gen- 
tiles were  free  from  all  svich  ceremonies.  If 
vve  notice  the  book  of  Acts,  we  find  that  the 
apostles  did,  for  a  time,  practice,  baptism  and 
purification,  observed  vows,  and  anointing 
with  oil,  &/c.  but  only  among  their  brethren 
the  Jews,  When  we  notice  the  eminent  a- 
postle  Paul;  though  he  so  condescended  to 
the  Jews  as  to  come  to  them  in,  and  by  the 
ceremonies  of  their  law  ;  yet  when  we  pass 


01 

from  the   history  of  the  Acls  of  the  apostles; 
we  readily  see    a  difference    between   that 
doctrine  which  he  taught  in  his  epistles,  and 
that    which  he    was  obliged  to   practise    in 
conformity  to  the  prejudices  of  his  Jewish 
brethren.     When   we  notice  the   epistles  of 
the  apostles,  nothing  is  more  evident  than 
that  knowledge,  which   the  apostles  had  ac- 
quired by  their  experience.     For  putting  all 
the  epistles  together  I  must  confess  for  my- 
self, that  I  cannot  find  one  single  passage  in 
favour  of  water   baptism.     The    most  that 
can  be  found  is  directly  against  it.     Paul  in 
his   epistle  to  the  Corinthians  thanked  God 
that  he  had  baptized  so  few,  and  for  the  bet- 
ter knowledge  of  his   brethren,  he  tells  them 
that  though   a  gospel   minister,  Christ  had 
never  sent  him  to  baptize,  but  to  preach  the 
gospel. 

Lastly,  we  have  noticed  a  variety  of  pas- 
sages, which  are  generally  quoted  by  bapti- 
sers,  in  support  of  water  baptism  ;  and  have 
shown  by  faithful  examination  that  such 
passages  are  but  miserably  applied,  as  they, 
have  no  reference  to  the  baptism  of  water, 
but  to  the  baptism  of  the  Spirit ;  exactly 
agreeing  to  the  commission  which  was  given 
to  the  disciples. 

My  desire  to  God  is,  that  the  brethren  in 
the  ministry  with  myself,  may  seek  a  deeper 
knowledge  of  the  one  Lord — the  one  faith — 
the  one  baptism;  that  we  may  know  what  it 
is  to  be  baptized  into  one  body,  and  to  drink ; 
eb 


into  the  one.SpyiL  and  that  we  may  be  bap* 
tizeil  with  ftt,at 'bapfisiff  Which  rs  the  pitting 
on  of  Christ,  which  m^hfm$8$  unto  sin, 
by  the  crucifying  of  the  old  mfiti)  afld  a  resiir: 
rec  t  ion  from  a  death  in  sin,  W  a  life  in  God. 

I  shall  here  dismiss  the|  subject  of  baptism 
iimil  the  8th  chapter,  vvhe^re* I  Shall  again  of- 
Wa'ft^v  general  remarks,  showing  that  bap- 
tistry with  other  things,  ire  inconsistent  with 
ifie  gospel,  arid  that  such'  ceremonies  would 


'y\on  wsJ  s  ttf  1  o  ha& ' 

..'jura   cs^  v  f!99d  9Vfid 

iioiq '  JsgaW  A  i  bne  ^)cd 

ON  TH£  SA'CRAMEST  6F  BREAD  AND  WINE,  OR  THE  LOKDJS  SUItttB. 

Id  OOfitSa  TJ9Y9    Q*   £>  IjjS 

.-  Christians   disagree  about   the    Sacrament.  — Of  Jewish 

fjeaAtp-pThe  Eucharist  and  Sar.ramenl,  no  where  men- 
Jtiprasd 'iy  ^criptntes.  Papists'  Luther's  and  Calfin's  no- 
^op>  about  the  sacrament— their  jealousies  towards  eacji 
ptfter.— - Thi*.  print  sacramental  contest  in  Germany.-  Dis- 
putes, vvb^ther,  yvhen,  to  whom,  and  by  whom  the  tacta- 
noent  should  be  received*  or  administered. — Christians  un- 
profitted  t»y  the  fetter  of. the  8cri|>tures,because  they  do  not 
give  the  Spirit  the  preference. 

ffii^P  the  subject  of  baptism, 
I  shall  now  pass  to  notice  the  sacrament,  (so 
called)  in  bread  and  in  wine,  or  the  Lord1:* 

sWPer;       L  •       r       <      i    t      DLi 

"And  as  they  were  eating,  Jesus  took  bread 

a«d  blessed  it  aud  brake  %  and  gave  it  to  tela 

! 


1 


disciples,  and  said  take,  eat;  this  is  my  body. 
And  he  took  the  cup,  and  gave  thanks  and 
£ave  it  to  them,  saying,  drink  ye  all  of  it.— - 
For  this  is  my  blood  of. the  New  Testament 
which  is  shed  for  the  remission  of  sins." 

The  substance  of  this  scrip  ure  is  mention- 
ed by  Matthew,  Mark,  and  Luke  :  but  it  is 
,not  noticed  by  John. 

Q.  Have  not  professors  of  Christianity  been 
always  agreed,  in  the  use  of  the  sacrament? 
Answer,  no.  It  is  lamentable  that  this  scrip- 
ture with  several  other  passage*,  though  short 
and  comprehended  in  ti  few  words,  should 
have  been  the  subject  q£  so  much  debate, 
hate,  and  animosity  amongst  professors  of 
Christianity,  for  many  hundreds  of  years,-— 
But  it  must  be  obvious  to  every  person  of 
consideration,  that  the  notions  of  men  in  ren- 
dering the  meaning  of  the  aforesaid  scripture^ 
hath  been  governed  more  by  human  conjec- 
ture, than  by  scripture  or  divine  inspiration. 
— Though  I  intend  to  submit  my  Plea  to  the 
trial  of  scripture,  yet  it  may  not  be  altogeth- 
er foreign  to  our  subject,  to  mention  a  few  #f 
'the  strange  and  perplexed  opinions,  »whida 
the  world  at  different  times  bavehe>runand  pro? 


that  ungovernable  part  in  m'an^  wlflcfcfis  evfejr 
,-mo.re  willing  to  invent,  and  propagate  Hi^Wvn 
.-religion,,  than  to  come  to  the  truth,  atVcV^uild 

upon  the  foundation  already  laid  by  Jesufc 

Christ,  hiuiself. 


304 


- 
I  here  hat-h  been  thousands;  who  like  the 

lews  of  old,  have  not  submitted  themselves 
*oihe  righteousness  of  God,  (which  is  by  faith 
in  Christ)  but  they  have  gone  about  to  estab- 
lish their  own  righteousness  in  some  outward 
iiWJS  ($£  wili-worship  ;  and  possessing  a  zeal 
of  God  not  according  to  real  knowledge  ; 
\Xiey  have  been  continually  filing  in  their  own 
ipventions,  wbereby  they  have  darkened 
counsel  with  words,  without  sound,  wisdom., 
$nd  they  have  caused  many  sincere,  though 
unwary  souls,  to  grope  in  darkness,  whilst 
they  have-been  veiled,  with  this,  that,  and  the 
^ther  notion.  , 

I  am  confident,  that,  there  are  thousands, 
who  like  myself,  have  waited  at  the  sacra- 
mental table,  as  at  a  broken  cistern  ;  and  not 
finding  that  comfort  which  they  expected, 
they  have  been  thrown  into  a  thousand  doubts 
as  to  the  truth  of  their  Christianity.  They 
have  found  themselves  covered  as  with  clouds 
without  rain,  until  they  have  fainted,  as  at 
cisterns  without  water.  Others  have  exem? 
plified  the  Pharisees,  that  chief  sect  among 
the  Jews,  whom  our  Lord  so  frequently  re- 
proved for  making  void,  or  exanimate,  the 
law  of  God  by  their  traditions.  They  have  be*? 
come  very  nice  as  to  the  cup  and  platter ;  but 
too  ignorant  of  the  truth,  as  it  is  in  Christ.  Mis- 
taking the  shadow  for  too  great  a  part  of  (he 
substance,  they  have  thereby  taken  away  the 
key  of  true  knowledge,  (wluxh  is  the  Spirit) 
from  others:  they  would  not  enter  in  them- 


305 

selves,and  such  as  would  have  entered  into  the 
Spirit  and  the  kingdom  of  Christ,  they  have 
hindered  by  such  perplexed  opinions,  as  have 
only  gendered  to  debate,  division,  and  to 
"more  ungodliness" 

Professors  of  Christianity  have  been  so  com* 
plexed  in  their  opinions  on  the  sacrament,  that 
to  notice  all  their  notions  would  far  surpass 
the  limits  of  these  few  sheets;  therefore! 
shall  only  notice  a  few  instances,  that  may 
fall  in  my  way,  and  pass  to  notice  my  subject 
in  a  general  manner. 

That  the  early  christians  used  to  meet  to- 
gether, and  break  their  bread  to  signify  their 
tote  and  friendship )  one  for  the  other;  there 
U  no  doubt.  Some  suppose  these  feasts,  of 
times  of  ^breaking*  bread,  had  their  rise  from 
the  circumstance  of  what  passed,  at  the  last 
passover  which  our  Saviour  ate  with  his  dis- 
ciples ;  but  the  early  christians  did  not  consi- 
der such  feasts,  to  be  any  sacramental  eating, 
as  I  shall  hereafter  show,  by  noticing  every 
instance  in  scripture,where  such  meetings  are 
recorded.  In  those  meetings,  they  did  not 
confine  themselves  to  a-  morsel  of  bread,  nei- 
ther did  a  cup  of  wine  answer  for^'ftrtype'fr 
sons  ;  mii  they  had  both  :wz&i£]afttf  tfttWk  Ml 
and  sufficient  for  a  commorfmeaft1  \  The  idea 
which  son>e  ha«-e,  that  these  m'eetiflgs,  were 

l  f  f  ^  *    d 

in  remembrance  of  the  last  meet  km  which 


306 

habit  of  commemorating  almost  every  thing 
which  happened  among  them,  by  a  feast. — 
They  h'.\d  the  feast  of  Lots,  or  Purim,  to  com- 
memorate the  preservation  of  the  Jews  from 
the  general  massacre,  projected  by  Haman. 
r— The  feasts  of  the  dedication,  or  rather  resto- 
ration of  the  Temple,  which  had  been  profa- 
ned by  Antiochus  Epipkanes.  This  was  also 
called  the  feast  of  ligfttsu — Besides  these,  the 
Jews  had  other  feasts,  such  as  the  feast  of 
branches,  to  commemorate  the  taking  of  Jer- 
icho, and  the  feast  of  Nichanor — the  feasts  of 
the  discovery  of  the  sacred  fire,  frc.     9  J  hsdi 

As  the  Jews  were  in  the  habit  of  commem- 
orating by  feast,  it  would  not  be  strange  if 
the  early  christians  did  commemorate  the  in- 
stance of  the  last  passover  supper.  But  those 
feasts,  whatever  might  have  been  the  cause 
•e*  them,  can  amount  to  no  more  than  an  or- 
dinary repast,  in  which  no  sacramental  eat- 
Jtig  was  understood,  neither  was  the  body  or 
blood  of  Christ,  supposed  to  be  enjoyed  ;  nor 
the  Spiritual  enjoyment  of  it,  to  consist  in 
sa,ch  outward  eating. 

Some  suppose,  that  these  feasts  were  in 
xsse  among  the  Jews  too  early,  to  have  been 
taken  from  the  last  passover  supper.  Gro- 
■nvSy  supposes^  that  these  feasts  were  nothing 
more,  or  less,  than  the  agapce,  or  love  feastss 
*rbfch  yverein  use  among  the  early  christians^ 
long  before  Christ  was  crucified. 

The  opinion  of  Grotius  seems  to  be  fa- 
1farMiwthat.sayingof  Jude,  'Uhese  arespotsm 
your  feasts  of  charity  }whikt  they  feast  with  you" 


307 

There  is  no  one,  J  suppose,  but  what  will 
agree  with  me,  that  the  love  feasts  and  feasts 
of  charity '■  w 'ere  nothing  sacramental,  and 
there  is  none,  who  can  show  us  any  reason  to 
believe,  that  Jude  had  any  allusion  to  tnesa- 
crament  (so  called.)  This  shows  us  at  once, 
that  there  were  feasts  among  the  ap&etfes, 
and  no  doubt  that  these  feasts  were  such  as 
were  alluded  to  by  Christ,  when  he  sayj, 
rj  When  thou  rnakest  a  feast,  call  the  pdort 
the  lame j  the  maimed,  the  blind,  #£,'*    >J«T* 

Perhaps  it  was  in  conformity  to  these  feasts, 
that  Levi  made  a  feast  for  Christ  at  his  own 
house. — Luke,  v.  29.  Jt  appears  that  those 
^feastej  which  were  so  simple  in  their  nature, 
and  innocent  in  their  use,  after  the  days  of 
the  apostles,  declined,  Ikit  we  find,  accor- 
ding to  the  account  given  us  in  history,  that 
there  was  a  new  feast  brought  in.  This  feast 
because  it  was  new,  must  necessarily  have  a 
new  name  ;  therefore  it  was  called  Eucharist 
This  is  the  first  we  learn  of  any  sacramental 
eating  ;  and  as  simple  custom  is  now  declar- 
ed, a  foundation  is  laid  for  endless  mythology. 

We  find  that,  as  early  as  the  days  of  Irene- 
us  and  Justin  Martyn,  much  account  was 
made  of  the  Eucharist.  It  bad  then  become 
very  sacred  in  the  eyes  of  the  people,.and 
much  stress  was  laid  upon  the  bread  and  the 
wine  as  a  holy  sacramental  repast  ;  prayer 
was  made,  that  the  Holy  Ghost,  would  des- 
cend into  the  several  substances,  and  it  was 
so  believed,  that  h  did  descend,  and  that  as 

... 


303 

soon  as. the  bread,  and  the  wine,  were. prop- 
erly consecrated,  (he  bread  and  the  wine  op- 
crated  virtually,  as  the  body  and  the  blood  of 
Christ.  And  because  of  the  virtue  that  was 
supposed  to  be  in  it,  suckling  children  were 
admitted  t  >  the  elements,  and  it  was  also 
given  to  persons  on  the  appro  ch  of  death. 
Anil  many  afterward,  who  had  long  voyages 
to  make  at  sea,  carried  a  part  of  the  consecra- 
ted  bread  with  them  to  preserve  them  "from 


Rome,' 
iurche3  and; 
m  more  private   dwellings,  considering  that 
the  Eucharist  was  all  but  one  with  the  Pass- 
over: he  mixed  water  with  the  wine,  and 


.C: 


substituted  unleavened  bread,  for  that  which 


was  leavened. 


In  the  twelfth  century,  another  notion,' 
•  me what  different  from  any  which  had  hith- 
erto been  received,  prevailed  upon  the  Eu- 
charist. It  was  called  Aueustisimum*  Eucha- 
ristiae,  Saeramentum ;  venerabile  altaris  ' Sa- 
cr  amentum ;  the  principal  sea!  of  the  cove- 
nant of  grace. 

Who  would  suppose  that  the  christain 
world  would  have  received  such  names,  and 
put  such  stress  upon  a  little  bread  and  wine  ? 
Or  who  would  suppose  that  christians  would 
still  contend  for  the  word  Sacrament,  since  it 
is  not  only  unscriptnral,  but  unreasonable,  a 
word  borrowed  from  the  military  oaths  of  the 
Heathen.  *  The  word  sacrament,  implies  an 


309 

oath,  therefore  can  in  no  way  be  used  vvlih  a- 
ny  degree  of  propriety  among  christians. 

This  new  sacramental  notion  was,  that  the 
consecrating  priest  had  the  power  to  abolish 
the  substance  of  the  bread  and  wine  ;  and  to 
substitute  the  very  body  and  blood  of  Chris?. 
This  doctrine  of  the  Romish  Church,  was 
called  the  doctrine  of  trans'ubstantiation. 

The  faith  of  the  Romish  Church  may  be  un- , 
derstood,  by  the  council  holden  against  Cob- 
ham  and  other  protestants  about  the  (ifteeatn " 
century.      u  We  believe,"  said  the  Bishop, 
"and  the  faith  and  determination  of  the  holy 
church,  touching  the  blissful  sacrament  of  the 
altar  is  this ;  that  after  the  sacramental  words 
be  once  spoken  by  a  priest  in  his  mass,  the 
material  bread  that  was  before  bread,  is  fur- 
tied  into  Christ's  very  body  ;  and  the  materi- 
al wine,  that  was  before  wine,  is  turned  into 
Christ's  very  blood.     And  so  there  remain- 
eth  thenceforth,   neither  material  bread,  nor. 
material   wine,  which   there  was  before  the 
sacramental  words  were  spoken."     Because, 
Cobham   and  John  "Badby   would    not  be- 
Jieve  this  doctrine  of  tmnsubstantiation  they 
were  condemned,  and  nut  to  death  as  here- 
Ucs. — Robert,  king  ot  r  ranee.  caused  four' 
teen  of  his  clere    to  be   burned  at  one   time 
for  protesting  against  the  grace  (as  tney,  were., 
pleased  to  call  it.)  of  the  sacnimenL  bom  in' 
bapnsm  and  in  comrnuutoh.  ,  JThese  protest.^, 
ants  fell  a  victim  in  sacramental;  superstition^ 
about  the  year  1022/        :  '' 


510 


rasaical  mind,  caused  the  Vtomish  church  to 
err 'which  even  did  cause  the  Jews,  and  oth- 
er  outward  minded  professors  to  err  from  the 
truth.  How  true  is  that  saying  of  the  aposr 
tie  Paul. — u  The  natural  man  desires  not  the 
tjhings  of  the  Spirit,  neither can  he,  for  they 
are  Spiritually  discerned."     It  was  because 


>piniuaiiy  discerned.  Ji  was  DecausQ 
the  minds  of  men  were  naturally  hard  to 
conceive  the  things  of  the  Spirit,  that  our 
Lord  spoke  not  any  thing  without  a  parable} 
And  notwithstanding  such  pains  were  take*} 
to  reach  the  dead  and  low  mindedness  of  th^ 
natural  man,  yet  how  frequently  did  the  Jews 
put  the  most    naturaj  construction  upon 


most  Spirituataflegories.  Because  men  have 
looked  only  on  the  surface  of  the  scripture, 
they  have  ever  found  themselves  entangle^ 
in  endless  uythologies,  disputes  and  cohten-j 
tions  about  the  meaning  of  the  letter." 

"  This  is  my  body,  thi.i  is  my  blood"  If 
this  scripture  was  to  be  taken  without  a  de;' 
yiation  from  the  strictness  of  the  letter,  then 
the  sacramental  notion  of  ihe  papists  might' 
be  considered  as  .correct  as  any  other.  ,v\ 

1  he  next  notion  which  arose  concerning 
the  sacrament  was  that  propagated  by  Ma*r-. 
tin  Luther.  As  LurfiEK  considered  th$, 
doctrine  of  transubstantiation  incorrect,  he 
gave  it  out,  that  the  substance  of  Chrisi'a 
body,   together  with  the'  substance  of  the 


bread  and  wine,  constituted  a  proper  sacra 


tiation  in  contradiction  to  ine  doctrine  qElnt* 
Pope.  We  have  Luther*s  own  words,  coo* 
cerninghis  belief,  and  they  plainly  sho».V  fnac 
he  was  hardly  a  protestant  in  this  manerv~n 
And  notwithstanding  he  had  blamed  toe  pi 
pbts  because  they  had  not  given  sufficient 
reason  for  their  notion  of  the  ores  nee  o( 
Christ's  body,  &,e  yet  lie,  himself,  when  re-' 
quested  to  explain  this,  his  new  notion,  could 
riot.  "But"  said  he  u  we  areWl  command- 
ed to  scrutinize  in  what  maimer  Christ  is  in 
tie  bread,  it  is  sufficient  that  uf;  himself  hath 

7  ... 

said  that  it  is  so."  The  papists 'felt  that  I  heir 
doctrine  pad  a  sufficient  foundation  in  the 
lettei  uf  the  text,  that  is,  a  this  is  my  body'!* 
and  said  Luther,  4*  men  may  exclaim  and 
Contend  for  a  thousand  years  ;  but  they  will 
never  be  able  to  take  away  the  exoiessions 
which  aie  as  clear  as  v  oids  ran  make  tnem.V 
IT  Luther's  mind  had  rot  been  hampeied  by 
the  letter,  we  never  should  hisve  he  aid  these 
expressions  from  him,  which  are  much  bctr- 
ter  calculated  to  support  the  Pope's  doctrine^ 
than  his. 

,  About   this  time,   a  Violet   and    lengthy. 
contention  arose    between  the  Helvetic  an  * 


312 

Calvinist  denominations,  with  the  Luther- 
ans, concerning  the  manner  in  which  the 
body  and  blood  of  Christ  was  in  the  sacra- 
ment. This  dispute  has  been  very  properly 
called  the  great  sacramental  content. 

This  dispute,  as  it  appears,  after  having 
produced  the  most  dreadful  animosities,  and 
hales,  finally  terminated  in  a  fatal  division  of 
many  sincere  friends  to  reformation.  This 
contest  was  attended  by  a  Spirit  too  insa- 
tiate to  be  satisfied  with  jut  taking  away  lib- 
erty of  life,  and  even  life  itself.  Luther,  him- 
se'f,  so  far  gave  way  to  a  persecuting  spirit, 
that  he  petitioned  the  eiector  of  Saxony  to 
banish  Carolastadius,  (otherwise  called 
Carolstadt.)  because  be  could  not  in  ail 
things  submit  to  his  judgment. 

The  sacrament  opinion  of  Carolastaditis, 
has  been  since  received  by  the  world  instead 
of  the  notions  of  Luther  or  John  Calvin. 

Calvin,  it  appears  yielded  to  like  unefnis- 
tianlike  conduct.  Lie  banished  Castkllio, 
and  burned  Servetus ;  and  Melancthon  who 
was  called  the  pen  of  the  reformation  ap- 
proved of  what  Calvin  had  done. 

Such  hates  arose  through  the  body  of  prot- 
estants  that  they  became  so  disaffected  to- 
wards each  other  that  they  had  recourse  to 
the  sword,  and  Germany  sustained  the  shame 
and  lost — protest  ants  say  of  more  than  fifty 
thousand  men,  and  papists  say  that  one 
hundred  and  thirty  thousand  Lutherans  per- 


313 

islied  from  the  cause.-Good  w?uld:  it  have 
been,  had  that    intolerant   spirit  which   so 
frequently  shows  itself  in  matters  of  religion 
ended  in  Germany.  This  is  but  one  instance 
in  a   thousand,  that  the  cause  of  God  has 
been  injured  by  its  advocates  in  their  con- 
test about  sacraments  and  other  things  of  no 
more  worth.     It  is  not  uncommon,  even  at 
the  present  day  ;  that  in  will-worship,  we  see 
men  possessed  with  a  self-righteous  spirit,  • 
connected  with  selfish  ambition  ;  but  in  all  ; 
things,  it  is  too  subtle  to  be  perceived  by  such  - 
as  are  the  dupes  of  it 

We  have  but  one  more  sacramental  no- 
tion to  notice.  John  Calvin  considered  the 
opinion  of  Luther  as  inconsistent.  He  gave 
out  that  the  substance  of  the  bread  remain- 
ed what  it  was,  natural  bread,  and  "hat  the 
body  of  Christ  was  not  there  corporeally,  or 
substantially  ;  but  yet,  that  the  body  of  Christ 
really  and  sacramentally  was  received  by  the 
faithful  in  the  use  of  the  bread  and  the  wine. 
After  Calvin  had  laboured  to  establish  his 
own  opinion,  in  opposition  to  Luther's,  yet 
he  was  as  much  in  the  fog,  as  Luther  was 
in  the  dark  ;  and  when  asked  how  his  doc- 
trine could  be  truth,  he  says,  "  If  it  be  asked 
me  how  it  is  ?  I  shall  not  be  ashamed  to 
confess  that  it  is  a  secret  too  high- for  me  to 
comprehend  in  my  spirit,  or  explain  in 
words." 

I  shall  not  stop  to  comment  on  these  opin- 
ions, which  in  process  oftime  have  confuted  ' 
cc 


© 


14 


themselves.  I  will  only  hang  them  out  as  so 
many  signs  of  human  fallacy,  and  pass  to  no- 
tice the  multiplicity  of  opinions  which  have, 
and  do  attend  the  sacramental  notion,  in  this 
our  day  and  time. 

Some  suppose  that  the  fourteenth  day  of 
the  month  Nisan  ous;ht  lo  be  observed  as 
the  most  proper  sacramental  time.  This 
they  urge  because  the  passover,  from  which 
the  sacrament  was  taken,  was  celebrated 
then. — Others  contend  that  the  sacrament 
ought  to  be  observed  on  the  day  of  Christ's 
crucifixion. — -Some  contend  for  leavened, 
others  for  unleavened  bread. — Others  have 
been  contending  whether  the  sacrament 
should  be  administered  by  the  hand  of  the 
Clergy  only. — Others  whether  it  should  not 
be  confined  to  the  sick  :  whether  to  the 
young  and  mature  promiscuously. — Others, 
whether  it  should  be  received  sitting,  stand- 
ing or  kneeling,  or  whether  it  should  be  re- 
ceived more  than  once  a  year ;  and  then, 
whether  it  should  not  be  received  by  the 
clergy  only. — others  have  contended  whether 
it  should  be  celebrated  in  the  day  time  or  in 
the  evening  ;  and  some  have  contended  that 
the  washing  of  feet  ought  to  be  practised  at 
the  same  time. 

Among  all  these  notions,  what  do  we  see 
more  than  tradition;  or  letter  worship  at 
most  ?  How  much  men  have  busied  them- 
selves about  the  shadow,  whilst  they  have  let 
go  the  substance  and  got  to  themselves  con- 


815 

fusion,  and  practised  hates,  revenge  and  oth- 
er vices  by  which  they  have  only  established 
the  kingdom  of  Satan,  in  opposition  to  the 
good  which  they  intended. 

Tradition  like  the  little  balls,  at  fiist  is  made — 
Upon  some  fleecy  mound,  or  clay  hill  side, 
A  .vorthless  heap  of  e'ay  and  dust, 
Or  frozen,  frost}',  fleec}-  snow  at  most. 

What  magic  njass,  or  spurious  hirlhs  of  men  ! 
How  worthless  have  their  births  and  magic  been  ; 
They  choose  their  course,  what  hie  they  make  ! 
But  rolling  gather — soon  they  break  ; 

Thence  from  shaiter'd  mass,  what  shatters  shew  ! 
Each  shatter'd  pau  assumes  some  shape  and  vigor  too, 
They  roll,  they  break,  reform,  and  roll  to  form  again. — 
But  all  are  vain,  they  only  form,  and  reform,  to  break  in  twain. 

Their  own  false  balance  gives  them  weight, and  gives  them  shew 

Of  mass,  all  shapes,  all  forms  and  vigor  too  ; 

Ail  rolling  downward  till  they  blight — 

Worthless  (all  but)  as  at  the  fountain  head,  or  mountain  h«ight» 

Be  ftill  my  soul  and  know  thy  God — 

Thy  rock,  thy  lower,  thy  safe  abode  ; 

To  know  thy  God  ;  I  know  is  perfect  good  and  gain, 

But  of  all  that  roll  how  few  that  reach  the  peaceful  plain. 

When  we  notice  the  various  commotions 
which  have  taken  place  among  the  religious 
bodies,  we  can  see  that  they  have  been  la- 
bouring too  much  on  the  letter  of  the  scrip- 
ture. Their  reformations  have  been  too 
much  in  the  head.     In  opinions  and  notions 


316 

they  have  multiplied  much,  and  increased 
in  learning  ;  but  they  have  not  been  able  to 
come  to  the  knowledge  of  the  truth.  All 
tenets  finished  upon  the  letter  of  the  scrip- 
ture are  of  no  worth. 

The  papists  endeavoured  to  support  them- 
selves, or  their  doctrine  by  the  letter  of  the 
scripture. — Luther  endeavored  to  support 
his  doctrine  by  the  scripture.  Calvin  con- 
tended for  a  better  interpretation  of  the  letter; 
and  so  all,  or  most  all  denominations,  have 
formed  and  reformed,  and  dissented,  one  from 
the  other,  but  all  to  but  little  effect  ;  they 
have  landed  about  where  they  began,  that 
is,  in  the  letter  ;  whereas  "  the  letter  killeth, 
but  the  Spirit  giveth  life  J  *  None  can  be  prop- 
erly considered  protestants,  neither  can  any 
be  benefited  by  the  scriptures  only  as  they 
pass  on,  and  come  to  the  Spirit 

I  have  made  these  few  remarks  at  the  com- 
mencement of  this  part  of  my  Plea,  that 
my  reader  may  understand  that  the  notion  of 
the  sacrament  has  not  stood  so  clear  in  the 
world  as  many  imagine.  But  though  the 
notion  of  the  sacrament  had  been  attended 
with  five  times  the  mischief,  among  profes- 
sors as  it  hath  hitherto  been,  I  would  not  by 
any  means  reject  it  had  I  a  sufficient  reason 
to  believe  that  the  sacrament  had  any  foun- 
dation in  the  scriptures  of  truth* 


517 

chap.  vr. 

Jesus  Christ  did  not  say  of  the  bread  and  wine  "do  this 
till  I  come." — Two  suppera  mentioned  in  the  scriptures, 
the  one  enjoined  by  Moses,  and  that  which  is  Spiritually 
enjoyed  in  Christ. — The  sacrament  rejected  because  un- 
scriptural. — The  history  of  the  passover,  and  the  scriptures 
compared,  showing  that  the  breaking  of  the  bread,  and  giv- 
ing of  the  cup  by  our  Saviour,  was  done  in  conformity  to 
the  passover,  and  that  there  was  no  sacrament  instituted. 

Q.  Did  not  Jesus  Christ  institute  the  sa- 
crament when  he  took  bread  and  wine  and 
blessed  and  brake  it,  and  gave  it  to  his  disci- 
ples ?  Did  he  not  say  to  them,  this  do  in  re- 
memberance  of  me  till  I  come  ?  Answer,  no: 
the  scriptures  do  not  read  so. 

I  find  that  the  arguments  used  in  support 
of  the  sacrament  are  generally  gathered  from 
Matthew,  Mark  and  Luke,  and  from  Paul's 
first  epistle  to  the  Corinthians,  11th  chapter 
and  26th  verse. — That  which  may  be  gath- 
ered from  Matthew,  Mark  and  Luke  must  be 
considered  as  but  one  instance  of  the  break- 
of  bread.  And  since  these  accounts  do  not 
exactly  agree  one  with  the  other  ;  or  in  other 
words  the  account  of  the  one  is  much  more 
full  than  the  other.  I  shall  therefore  collect 
the  truth  as  to  this  sacrament,  from  the  sev- 
eral evangelists,  putting  them  together,  as  I 
have  the  commission,  already  noticed  in  the 
former  part  of  this  Plea.  Though  the  scrip- 
tures of  truth  are  the  criterion  by  which 
cc2 


318 

most  people  say  to  support  their  doctrine  ; 
yet  I  have  discovered  that  many  rest  the 
meaning  of  the  scriptures,  by  applying  a 
passage  here,  and  another  there,  and  if  in 
their  way  from  the  one  to  the  other,  they 
find  a  passage  that  seems  to  militate  against 
their  notion,  this  they  put  among  the  myste- 
rious passages,  which  they  say  are  not  to  be 
understood.  But  I  would  wish  to  put  the 
scriptures  together,  and  without  so  doing,  we 
may  prove  any  doctrine  which  might  suit 
taste  and  times  best.  .o? 

If  we  consult  the  scriptures  collectively, 
or  -otherwise,  we  should  do  it  without  adding 
either  sense  or  phrase  to  them.  If  this 
method  of  reasoning  be  good,  as  I  think  it 
is,  then  my  adversaries  should  be  willing  to 
give  up  the  word  sacrament,  eucharist,  &cVas 
terms  not  orice  found  in  the  scriptures  of 
truth.  This  done,  we  will  have  recourse  to 
the  scriptures  both  for  the  name  and  relation 
of  our  subject. 

It  is  evident  that  there  are  twa  suppers 
mentioned  in  the  scriptures,  the  one  enjoin- 
ed by  Moses,  and  the  other  enjoined  by  Je- 
sus Christ.  The  former  was  denominated 
he  passover  supper,  and  was  composed  of 
perishable  substances,  as  of  bread,  meat,  Sec. 
This  supper  was  received  by  the  Jews,  once 
in  a  year.  This  last  supper  which  is  en- 
joined by  Christ,  is  not  composed  of  any 
earthly  elements,  but  it  is  a  Spiritual  enjoy- 
ment of  the  body  and  blood  of  Christ,  who 


319 

.is  the  true  bread  of  God,  which  come  th  down 
from  heaven  and  givetli  life  to  the  world. — 
Saith  Christ,  (John  vi.  53.)  "  verily,  verily  I 
say  unto  you,  except  ye  eat  the  flesh  of  the 
Son  of  man,  and  drink  his  blood,  ye  have  no 
life  in  you,"  This  eating  is  the  New  covev 
nant  supper  in  the  Spirit,  by  which  mankind 
are  united  to  God,  "  He  that  eateth  my 
flesh,  and  drinketh  my  blood,  dwelleth  in  me, 
and  ILin  him. — verse,  56. 

As  the  natural  body  feeds  upon  natural 
substance ;  so  the  soul  of  man,  which  ie 
Spiritual  must  feed  upon  Spiritual  food. — 
There  is  no  life  where  Christ  is  not.  Where 
Christ  is,  there  is  life,  feasting  and  gladness 
of  soul,  wisdom  and  knowledge  in  God. — 
Such  as  live,  and  abide  in  Christ,  may  say 
with  the  apostle  Paul,  (1st  Cor.  x.  16.)  "  the 
cup  of  blessing,  which  we  bless  ;  is  it  not 
the  communion  of  the  blood  of  Christ." — 
The  bread  which  we  brake,  iait  not  the 
communion  of  the  body  of  Christ  ?  For  we 
being  many  are  one  bread  and  one  body,  for  we 
are  all  the  partakers  of  that  one  bread."  This 
which  the  apostle  speaks  of,  is  the  owe'Spirit- 
ual  bread,  and  body  of  Christ.  Saith  Christ, 
'"  The  words  which  I  say  unto  you,  they  are 
Spirit,  and  they  are  life,  it  is  the  Spirit  that 
quickeneth,  the  flesh  profitteth  nothing." — 
That  the  scriptures  speak  much  of  two  sup- 
pers there  is  no  doubt,  and  it  is  evident  to 
me,  that  when  our  Lord  celebrated  the  last 
passover  with  his  disciples,  he  strove  then,  as 


320 

in  all  his  doctrines  to  illustrate  the  things  of 
his  kingdom,  by  the  figure  of  the  bread  and 
the  wine  ;  but  yet  1  believe  there  was  no 
new  institution  there. — There  are  many  who 
contend  that  the  sacrament,  must  have  been 
a  new  institution  on  the  ground  (as  they  say,) 
that  wine  was  no  part  of  the  passover.  But 
such,  surely  have  not  read  the  scriptures 
very  attentively,  or  they  have  not  practised 
agreeably  thereto,  as  I  shall  hereafter  make 
it  appear. 

In  entering  upon  our  subject ,  it  is  neces- 
sary that  we  notice  the  manner  in  which  the 
Jews  celebrated  the  passover.  Though  some 
would  object  to  historical  accounts  in  many 
cases,  yet  it  cannot  be  objected  to  in  this, 
place,  seeing  we  only  have  recourse  to  the 
history  of  the  Jews,  and  was  it  not  for  his- 
tory (Jewish  history  especially)  the  scriptures 
of  themselves,  would  be  of  but  little  author- 
itv  among  most  men. 

Though  it  does  not  appear  that  wine  was 
commanded  to  be  used  as  a  part  of  the  pass- 
over,  in  it's  first  institution,  yet  in  process  of 
time,  when  the  Jews  became  fixed  at  Jerusa- 
lem, they  had  made  great  alterations  in  the 
passover.  According  to  Rabbi  Gamaliel 
when  they  celebrated  the  passover  they  cele- 
brated the  fifteen  acts  of  the  goodness  of 
God,  (viz.)  He  led  the  Jews  out  of  Egypt. 
He  punished  the  Egyptians.  He  punished 
their  gods.     He  slew  their  first  born.     He 


321 

gave  the  Jews  wealth.  He  divided  the  sea 
tor  them.  He  made  them  pass  through  on 
dry  land.  He  drowned  the  Egyptians  in  the 
same.  He  gave  food  to  the  Jews  for  forty 
years  in  the  wilderness.  He  fed  them  with 
manna.  He  gave  them  the  sabbath.  He 
brought  them  to  Mount  Sinai.  He  gave  them 
the  Law.     He  brought  them   to  the  land  of 

promise.     He  built  the  Temple. Thus  it 

appears  that  the  Jews  had  multiplied  cere- 
monies according  to  the  multiplied  mercies 
of  God  ;  and  as  the  feast  of  unleavened 
bread  came  near,  or  at  the  time  of  the  pass- 
over  they  blended  the  passover  with  the  feast 
of  unleavened  bread,  and  wine,  which  was 
among  the  several  notions  of  consecration, 
came  all  into  one  ceremony,  and  all  was  ob- 
served at  one  time.  Wine  was  in  use  among 
the  Jews  in  their  most  solemn  feasts. 

I  shall  here  transcribe  from  the  account  of 
several  authors,  such  accounts  of  the  pass- 
over,  as  shall  serve  our  purpose  in  the  present 
investigation — and  as  it  is  said  to  be  given 
by  the  Jews  themselves. 

The  fourteenth  day  of  the  month  Nisan 
was  the  appointed  time  for  the  Jews,  through- 
out the  land  of  Judah  to  celebrate  the  pass- 
over  supper.  And  as  they  were  commanded 
to  put  away  all  leaven  from  their  dwelling', 
prior  to  the  time  appointed  for  the  feast, 
great  care  was  taken  to  cleanse  their  baking 
utensils,  so  that  their  feasts  might  not  be 
denied  by  baking  in  vessels  in  which  there 


322 

had  been  baked  leavened  bread.  Many  of 
the  Jews  were  so  strict  that  they  kept  on 
hand  new  vessels,  which  they  used  for  no 
other  purpose  then  for  passover  furniture.* — 
At  the  time  appointed  for  the  feast,  a  table 
is  furnished  with  several  sorts  of  provisions  ; 
to  wit  ;  bitter  herbs,  unleavened  bread,  the 
body  of  the  paschal  lamb  roasted  whole.  A 
dish  of  thick  sauce  called  charoscth  made  of 
dates,figs,  raisins  and  vinegar  mingled  togeth- 
er. This  thick  sauce  was  a  memorial  to 
them  of  the  clay,  in  which  their  fathers  la- 
bored to  make  brick  when  in  Egypt. 

Besides  a  passover  cake,  several  other 
cakes  were  provided,  and  distinguished  by 
different  marks,  and  denominated  Israelite, 
Priest,  and  Levite*  To  each  of  these  cakes 
belonged  seven  ceremonies.  Wine  was  also 
provided,  of  which  it  is  said  that  every  per- 
son was  obliged  to  drink  several  times  in  the 
course  of  the  feast. 

The  guests  having  washed  their  hands, 
and  all  things  being  prepared,  and  all  persons 
belonging  to  that  company  ready,  they  place 
themselves  at  the  table  in  a  manner  leaning 
one  upon  the  breast  or  bosom  of  the  other,  f 
The  chief  man  of  the  company  then  takes  a 
cup  of  wine  in  his  right  hand,  and  says  (to- 
gether with  all  the  rest)  "Blessed  art  thou, 
O  Lord,  our  God,  king  of  the  Universe,  who 
hath  given  us  the  fruits  of  the  vine."     This  is 

*  Adam  Clark's  notes. 

t  Thos.  El  wood's  Sacred  History,  p.  225. — See  also  Adam  Clark's 
noies  on  John,  chap.  xiii.  25. 


323 

followed  by  a  thanksgiving  to  God,  for  the 
institution  of  the  passover  ;  and  the  cup  of 
wine  is  drank  by  all  at  the  table. 

After  several  ceremonies,  during  which 
one  more  cup  of  wine  is  blessed  and  drank, 
the  Master  of  the  feast  begins  to  narrate,  and 
remark  upon  the  institution  of  the  passover. 
The  children  being  present,  they  are  made  to 
ask  "  What  is  the  reason  this  night  differs  so 
much  from  all  other  nights  ?*'  instancing  in 
many  particulars  of  the  festival  solemnities. 
The  master  of  the  feast  mentions  to  them 
the  fourteen  acts  of  the  goodness  of  God, 
which  we  have  already  noticed.  By  this 
they  preserved  in  the  minds  of  their  children 
(according  to  commandment,  Exod.  xiii.  14.) 
the  memory  of  the  institution  of  the  pass- 
over. 

After  this  the  master  of  the  feast  takes 
the  passover  cake  (and  breaks  it  in  two,  put- 
ting by  a  part  to  be  ate  with  the  paschal  lamb) 
he  says,  u  Blessed  art  thou,  O  Lord  our  God, 
who  hast  brought  forth  bread  out  of  the 
earth."  The  reader  is  here  to  notice  that 
one  part  of  the  passover  cakes  has  already 
been  blessed  and  distributed,  preceeded  by 
several  cups  of  wine,  and  all  with  appropri- 
ate thanksgiving. 

After  some  'ceremonies,  the  guests  pro- 
ceed to  sup  of  the  paschal  larnb.  The  mas- 
ter of  the  feast  takes  that  part  of  the  passo- 
ver cake  that  was  laid  aside,  and  gives  thanks 
as  before,   and  distributes  to  every   one;  a 


324 

piece*  to  eat  with  the  paschal  lamb,  of  which 
every  one  was  bound  to  eat  as  much  as  the 
quantity  of  an  olive  at  least. — After  supper 
a  long  grace  is  said,  then  a  cup  of  wine  is 
again  drank  by  all.  This  cup  was  called  the 
cup  of  blessing,  or  thanksgiving  after  meat. 
The  apostle  calls  it  by  this  very  name.  (1  Cor. 
x.  16.)  After  this  the  paschal  solemnity  usu- 
ally ended  by  singing  the  hallel,  or  hymn. 
The  Jews  at  their  great  feast,  viz.  of  unleav- 
ened bread,  or  weeks  of  pentecost,  and  of 
tabernacles  were  wont  to  sing  their  great 
hallel  (as  they  call  it)  or  at  least  some  part 
of  it.  What  I  have  here  noticed  of  the 
passover,  I  have  abridged  from  several  auth- 
ors, I  have  only  selected  such  parts  as  will 
serve  to  throw  light  on  the  subject,  before 
us,  and  just  such  parts  as  I  shall  bring  to 
harmonize  with  the  account  given  us  in 
scripture. 

For  a  more  extensive  account  of  the  pass- 
over,  see  Thos,  Elwood's  Sacred  History  ; 
Craddock/s  Gospel  Harmony  ;  Goodwin's 
Mioses  and  Aaron  ;  and  Thos.  Clarkso^'s 
Portraiture  of  Quakerism. 

Since  the  time  of  our  Saviour,  it  is  said 
the  Jews  have  made  many  alterations  in  the 
passover  supper  ;  but  all  of  them  have  con- 
curred in  retaining  the  bread  and  the  wine 
as  component  parts  of  it.  Though  I  think 
that  scripture  adjustment  is  alone  sufficient 
to  obviate  the  eucharistical  notion,  yet  as  I 
think  the  account  of  the   passover   by  no 


325 

means  foreign  to  the  scripture  itself.  I  have 
therefore  transcribed  what  I  have  ;  but  in  or- 
der that  my  reader  may  be  better  informed 
by  my  Plea,  I  shall  transcribe  from  the  scrip- 
ture account,  of  the  several  evangelists  such 
parallel  texts  as  shall  bring  us  to  the  truth  of 
the  matter  in  debate. 

1.  Let  me  inquire  after  the  sacrament  or 
eucharist.  Are  there  any  such  terms  in  scrip- 
ture ?  Answer,  no.  We  are  then  to  set  out 
with  the  name  of  a  passover  supper,  and  the 
only  name  which  is  mentioned  in  scripture. 
Matthew,  xxvi.  17. 

Now  the  first  day  of  the  feast  of  unleav- 
ened bread  the  disciples  came  to  Jesus,  say- 
ing unto  him   where  will  thou   that  we  pre- 
pare for  thee  to  eat  the  passover  ? 
Mark.  xiv.  12. 

And   the  first  day  of  unleavened   bread, 

when  they  killed  the  passover  his   disciples 

said  unto  'him,  where  wilt  thou  that  we   go 

and  prepare,that  thou  may  est  eat  the  passover? 

Luke,  xx.  7,  8. 

Then  cometh  the  day  of  unleavened  bread; 
when  the  passover  must  be  killed.  And  he 
sent  Peter  and  John,  saying,  go  and  prepare 
us  the  passover  that  ive  may  eat. 

In  the  account  of  the  passover  we  have 
seen  that  the  feast  of  unleavened  bread,  and 
the  passover  came  at  one  time.  ]jy  the  above 
scripture  we  see  that  the  very  time  and  thing 
proposed  were  no  more  than  the  passover 
and  feast  of  unleavened  bread, 
pd 


326 
. 
Matthew,  xx vi,  18. 

And  he  said  go  to  the  city,  to  such  a  man, 
and  say  unto  him,  the  master  saith  my  time 
is  at  hand,  /  will  keep  the  passover  at  thy 
house  with  ray  disciples. 

MARK/xiv.  \3,  14. 

And  he  sent  forth  two  of  his  disciples,  and 
said  unto  them,  go  ye  into  the  city  and  there 
shall  meet  you  a  man  bearing  a  pitcher  of 
water,  follow  him.  And  wheresoever  he  should 
go  in,  say  unto  the  good  man  of  the  house, 
the  master  saith,  where  is  the  guest  chamber, 
where  I  shall  eat  the  patsover  with  my  disci- 
ples ?•  And  he  shall  show  you  a  large  upper 
room,  famished  and  prepared.  There  make 
ready  for  m. 
*/-;jwj       Luke?  xxii.  9,  10,  11,  12. 

And  they  said  unto  him,  Where  wilt  thou 
that  W€  prepare  ?  And  he  said  unto  them. — 
Behold  when  ye  enter  into  the  City,  there 
shall  a  man  meet  you,  bearing  a  pitcher  of 
water.follow  him  into  the  house  where  he  en- 
tereth  in.  And  ye  shall  say  unto  the  good 
man  of  the  house,  the  master  saith,  Where  is 
the  guest  chamber  where  I  shall  eaXthe  Pass- 
over  with  my  disciples  ?  And  he  shall  shew 
you  a  large  upper  room  furnished :  there  make 
ready.,  fooled  s 

In  the  account  given  us  of  the  passover  we 
learn,  that  the  Jews  were  careful  to  remove 
all  leaven  from  their  dwellings.  And  lest 
they  should  be  defiled  with  vessels  in  which 


327 

had  been  baked  leavened  bread  ;  they  provi- 
ded place  and  furniture  for  that  use  particu- 
larly. The  above  scripture  shows  us,  that 
the  disciples  inquired  where  the  passover 
should  be  kept.  Our  Lord  says  to  them, 
that  in  the  City  a  man  should  show  you  a 
room  ready  furnished  and  prepared.  And 
they  were  to  make  ready  the  passover. 
Matthew,  xxvi.  19,  20. 

And  the  disciples  did  as  Jesus  appointed 
them,  and  they  made  ready  the  Passover. — 
Now  when  the  even  was  come  he  sat  down 
with  the  twelve. 

Mark,  xiv.  16,  17. 

And  the  disciples  went  forth  and  come  in- 
to the  City,  and  found  as  he  had  said  unto 
them.     And  they  made  ready  the  Passover. 
And  in  the  evening  he<c&me{h  with  the  twelve. 
Luke,  xxii.  1%  M,  15. 

And  they  went  and  found  as  he  had  said 
unto  them  :  and  they  made  ready  the  Passo- 
ver. And  when  the  hour  was  come,  he  set 
down  and  the  twelve  apostles  with  him.  And 
he  said  unto  them,  with  desire  have  I  desired 
to  eat  this  Passover  with  you  before  I  suffer. 
For  I  say  unto  you,  I  will  not  any  more  eat 
thereof  until  it  [Passover]  shall  be  fufdledin 
the  kingdom  of  God. 

We  learn  by  what  is  gone  before,  the  time, 
the  thing  inquired  about,and  the  thing  prepar- 
ed,and  the  thing  set  down  too,  to  be  the  Jews' 
passover.  But  our  method  of  transcription, 
here  meets  with  a  difficultv  for  the  want  of 


m 

order  in  the  scripture  account.  It  must 
be  known  *o  every  person,  who  reads  the  bi- 
ble attentively,  that  though  the  evangelists  a- 
gree  that  Christ  sat  down  with  his  disciples 
to  the  passover  supper,  they  seem  much  to 
disagree,  as  the  subject  which  afterward  first 
occurred  :  Matthew  and  Mark  show,  that  the 
traitor  Judas  was  exposed  before  the  break- 
ing of  breach  Luke  and  John  disagree,  not 
only  with  Matthew  and  Mark,  but  apparent- 
ly disagree  with  each  other:  Luke  shows 
that  Judas  was  exposed  after  the  breaking  of 
bread,  but  John  shows  that  it  was  in  the  very 
time  of  eating  the  supper.  Though  these 
accounts  given  us  seem  to  be  wild,  and  ap- 
parently insolvable  at  the  first  view  :  yet  I 
shall  endeavor  (by  the  account  given  us  of 
the  passover)  to  harmf^nize  the  whole  by  and 

by.  ;# 

Thcugh  the  account  seems  to  be  deran- 
ged ;  yet  I  have  no  doubt,  but  all  will  agree 
with  me, the  texts  which  relate  to  the  break- 
ing of  the  bread,  ought  to  be  considered  as 
parallel  in  our  subject,  and  they  stand  as  fol- 
lows. 

Matthew,  xxvi.  26. 

And  as  they  were  eating,  Jesus  took  bread 
and  blessed  it,  and  brake  it  and  gave  it  to  his 
disciples,  and  said,  Take  eat :  this  is  my  body. 
Mark,  xiv.  22. 

And  as  they  did  eat  Jesus  took  bread  and 
blessed,  and  brake  it  and*gave  to  them  and 
said,  Take  eat  this  is  my  body. 


329 

Luke,  xxii.  17, 18,  19. 

And  he  took  the  cup  and  gave  thanks,  and 
said,  take  this  and  divide  it  among  yourselves, 
For  I  say  unto  you,  1  will  not  drink  of  the 
fruit  of  the  vine  until  the  kingdom  of  God 
shall  come.  And  he  took  bread  and  gave 
thanks  and  brake  it,  and  gave  it  unto  them$ 
saying,  This  is  my  body  which  is  given  for 
you  :  This  do  in  remembrance  of  me. 

Let  such  as  say  that  there  was  no  wine  in 
the  passover,  here  take  particular  notice,  that 
Luke  makes  mention  of  two  cups.  If  there 
was  no  wine  in  the  passover,  then  there  re- 
mains two  cups  to  be  given  in  the  said  sacra- 
ment. Let  them  own  the  one,  or  mend  in 
the  other,  or  own  the  Spiritual  cup  in  the 
New  Testament  to  be  more  and  above  all; 

Beside  the  cup   already   mentioned  by 
Luke;  he  is  ready  to  mention  one  more  cup 
in  order  with  Matthew  and  Mark. 
Matthew  xxvi.  27,  28,  29. 

"  And  he  took  the  cup  and  gave  thanks, 
and  gave  it  to  them,  saying  drink  ye  all,  of  it, 
for  this  i3  my  blood  of  the  New  Testament, 
which  is  shed  for  many,  for  the  remission  of 
sins.  For  I  say  unto  you,  I  will  not  drink 
henceforth  of  the  fruit  of  the  vine,  until  I 
drink  it  new  with  you  in  my  Fathers  king- 
dom" fonxs  ?e  b 
Mark,  xxiv.  23,  24,  25. 

"  And  he  took  the  cup  ;  and  when-he  had 
given  thanks,  he  gave  to  them  and  they  all 
drank  of  it.     And  he  said  unto  them,  this  is 
Dd2 


330 

my  blood  of  the  Nexv  Testament  which  is  shed 
for  many.  Verily  I  say  unto  you,  I  will 
drink  no  more  of  the  fruit  of  the  vine  until 
that  day  that  I  drink  it  new  with  you  in  the 
kingdom  of  God. 

Luke,  xxii.  20. 
Likewise  also,  the  cup  after  supper,  saying, 
This  cup  is  the  New  Testament  in  my  blood 
ivhich  is  shed  for  you. 

„$n  coining  to  the  above  scripture  which  re- 
lates to  the  bread  and  wine,  we  come  to  the 
very  scripture  upon  which  the  sacramental 
notion  is  said  to  be  fabricated.  If  the  notion 
of  the  sacrament  can  be  supported  by  the  a- 
bove  scripture,  then  my  opponents  have  the 
right  of  the  thing,  but  if  they  cannot  make  it 
appear  by  the  above  texts,  that  Jesus  Christ 
did  institute  a  new  institution  separate  from 
the  Passover,  then  the  eucharistical  notion 
must  fall  to  the  ground.  We  have  unques- 
tionably proved,  that  Christ  sat  down  with 
his  disciples  at  the  Jewish  Passover  supper. 
Remember  the  text,  which  saith,  "  With  de- 
sire have  1  desired  to  eat  this  Passover  with  you 
before  I  suffer  "  For  I  say  unto  you  I  will  not 
qny  more  eat  thereof  until  it  be  fulfilled  in  the 
kingdom  of  God."  Let  us  carefully  mark  the 
text  which  follows  in  the  account.  ^7=° "  And 
as  they  were  eating,"  (Matthew).  "  And  as 
they  did  eat  Jesus  took  bread,"  (Mark).  Now 
reader ;  observe  that  the  conjunction  (as)  and 
the  verb  (were)  mentioned  by  Matthew,  and 
the  verb  (did)  in  the  account  of  Mark,  are  all 
indicative  of  the  passover.     Christ  says  "  I 


331 

will  not  eat  any  more  thcre-ov :  of  what  ? 
Of  the  passover  of  which  Christ  was  then 
eating.  So  that  there  was  no  new  institu- 
tion instituted  by  Christ,  but  all  he  did  rela- 
ted to  the  passover.  Reader,  thou  hast  the 
scripture  at  hand  ;  turn  to  it  and  read  it,  and 
I  think  it  is  to  be  seen,  that  the  breaking  of 
bread  is. connected  with  the  passover  as  much 
as  the  power  of  language  can  show  it  to  he. 
The  scripture  does  not  show,  that  the  break- 
ing of  bread  took  place,  after  the  passover 
supper  was  ended ;  but  that  the  bread  was 
broken  as  they  did  ;  and  as  they  were  eating 
the  passover.  The  bread  which  was  broken 
was  undoubtedly  the  passover  cake. 

"  But"  says  one,  u  why  did  Christ  take 
the  bread  and  give  thanks,"  as  he  did  ? 

"  Our  Lord,"  says  Adam  Clark  when 
speaking  of  the  passover,  "here  conformed 
himself  to  the  constant  Jewish  custom,  viz. 
of  acknowledging  God  as  the  author  of  every 
good  and  perfect  gift,  by  giving  thanks,  and 
taking  the  cup  at  their  ordinary  meals.  For 
every  Jew  was  forbidden  to  eat,  drink,  or  use 
any  of  God's  creatures,  without  rendering 
him  thanks  ;  and  he  who  acted  contrary  to 
this  custom  was  considered  as  a  person  who 
was  guilty  of  sacrilege."  This  author  next 
proceeds  to  give  us  the  form  and  manner  in 
which  the  Jews  rendered  thanks,  to  wit. — 
"  Blessed  be  thou  our  God,  king  of  the  uni- 
verse,  the  creator  of  the  fruits  of  the  vine*** 

This  manner,  or  form  of  blessing  corres- 


332 

ponds  much  with  that  account  given  us  of 
the  passover,  where  every  time  the  bread 
was  broken,  and  every  time  the  cup  was  giv- 
en, it  was  attended  with  a  blessing,  or  rather 
the  giving  of  thank3.  Says  Elwood,  "  It  is 
the  general  opinion  of  interpreters,  that  at  the 
paschal  supper  there  was  nothing  done  by  our 
Lord  but  what  was  commonly  done  by  Jews* 
in  their  yearly  celebration  of  the  passover 
feast." 

Having  firstly  noticed  that  Christ's  eating 
with  his  disciples  was  of  the  passover  ;  and 
secondly,  that  nothing  singular  is  to  be  un- 
derstood by  the  blessing  ;  thirdly,  let  us  no- 
tice what  is  said  relative  to  the  bread  and  the 
wine.  In  as  much  as  we  confine  ourselves  to 
the  letter  of  the  text,  in  the  same  degree 
we  may  propagate  the  doctrine  cf  the  pope, 
or  we  may  do  little  better  by  falling  into  the 
dark  and  confused  notion  of  Calvin  and  Lu- 
ther, who  confessed  that  they  were  not  ca- 
pable of  explaining  their  own  doctrine. — 
"This  is  mv  body  ;  this  is  my  blood,"  if  we 
were  to  be  governed  by  the  letter,  this  text 
would  make  ail  men  popes,  and  not  protes- 
tants.  The  reason  why  the  text  stands  in 
the  indicative  mood  is  evident  when  we  con- 
sider the  language  in  which  our  Saviour 
spake  ;  for  it  is  said  that  there  i3  no  term 
iti  the  Hebrew  language  which  expresses  to 
mean, 'signify,  denote  ;  hence  the  Hebrew's, 
in  speaking  of  a  figure,  say  it  is,  for  it  signi- 
fies.    Hence  our  Saviour  speaking  in  the 


333 

Hebrew  language  says,  "  this  is  my  body, 
this  is  my  blood,"  but  the  text  is  simply  to 
be  understood  as  if  Christ  had  said  "  this 
signifies,  or  represents  my  body,  &c."  Now 
dear  reader,  as  we  have  proved  that  Christ 
was  eating  the  passover,  what  bread  was  that 
which  Christ  brake.  Answer,  the  passover 
bread,  or  cake  which  was  unleavened.  For 
there  was  no  other  bread  in  all  the  land  of 
Judah  at  this  time. 

Now  as  the  proper  meaning  of  the  text 
is,  u  this  represents  my  body,"  it  brings  to  us 
the  most  natural  and  easy  explanation  of  our 
Lord's  meaning,  to  wit,  that  the  passover 
cake,  represented  his  body,  or  himself,— If 
it  be  asked  why  our  Lord  particularly  ex- 
plained the  meaning  of  the  bread,  &x.  it  was 
because  his  disciples  little  understood  at  that 
time  the  utmost  meaning  of  the  passover; 
they  had  ever  read  the  meaning  of  the  type 
back  to  Egypt,  as  a  representation  of  their 
escape  from  Egyptian  bondage  ;  but  they 
bad  never  read  the  meaning  forward  to  rep- 
resent the  sacrifice  of  Christ.  It  seems  that 
the  apostles  could  not  conceive  in  any  de- 
gree, that  Christ  must  suffer  ;  nay,Peleronce 
rebuked  his  Lord  for  a  testimony  to  that  ef- 
fect. 

When  Christ  took  the  passover  cake,  and 
blessed  and  brake,  nothing  new  was  to  be 
understood,  neither  in  kind  nor  meaning  ; 
that  is,  the  bread  was  the  same  passover 
bread,  and  the  meaning  that  which  it  always 


334 

had  been,  namely,  Christ  the  true  passover. 
And  because  the  unleavened  bread,  as  well 
as  all  the  passover,  was  a  representation  of 
Christ,  therefore  the  apostle  says,  (1st  Cor. 
v.  7,)  "  purge  out  therefore  the  old  leaven, 
that  ye  may  be  a  new  lump,  as  ye  are  un- 
leavened, for  Christ  our  passover  is  slain  for 
us."  When  we  consider  that  the  bread 
which  Christ  had  in  his  hand,  when  he  says 
"  this  is"  or  this  represents  my  body,  he  only 
interpreted  the  old  meaning  without  institu- 
ting any  new  forms  or  institutions. 

We  need  to  say  but  little  as  to  the  wine 
itself.  It  was  at  most  but  a  representation  as 
the  bread  was.  We  only  should  notice  our 
Lord's  instruction  as  to  the  fulfilment  of  the 
thing.  We  should  recollect  that,  the  wine 
was  a  figure  ;  and  not  the  thing  which  was 
intended  by  it  ;  and  because  it  was  a  figure, 
it  was  to  be  fulfilled,  and  the  fulfilment  of  all 
types  signifies  their  end,  they  being  super- 
ceded by  the  substance. 

"  This  is5'  (or  represents)  "  my  blood  in 
the  New  Testament."  What  do  we  under- 
stand  by  the  New  Testament,  but  the  new 
covenant  in  the  Spirit  ?  Many  have  under- 
stood the  New  Testament  to  be  the  book  com- 
monly known  by  that  name.  They  think 
also  that  the  cup  of  the  New  Testament  means 
no  more  than  merely  the  cup  which  they 
think  the  Neib  Testament  enjoins  in  the  sa- 
crament.     "Bui"  says  Adam  Clark,  "  the 


335 

original  (meaning  of  the  word)  which  we 
translate  the  New  Testament,  and  which  is 
the  original  title  of  all  the  contents  of  the 
book  already  designated,  simply  means  the 
New  Covenant.  "He  who  permits  the  letter 
to  have  any  authority  over  his  mind  when  he 
speaks  of  the  cup  of  the  New  Testament,  or 
of  the  New  Testament  itself,  so  far  comes 
short  of  the  truth  ;  and  so  far  comes  short  of 
the  Spirit,  which  is  held  forth  by  the  letteiv 
The  term  New  Testament,  never  ought  to 
have  been  applied  as  a  distinguishing  title 
to  the  letter  of  the  scripture,  it  was  man's  in- 
vention, and  has  been  the  means  of  robbing 
the  world  of  much  truth,  for  there  are  many, 
who  when  they  read  or  hear  any  thing  said 
about  the  Neiv  Testament,  the  letter,  is  the 
first  thing  in  their  mind.  But  the  New  Tes- 
tament is  simply  to  be  understood  as  the 
New  Covenant,  or  the  ability  in  God  through 
the  Spirit.  "  Our  sufficiency"  saith  the  a* 
postle  "  is  of  God  who  hath  made  us  able 
ministers  of  the  New  Testament,  not  of  the 
letter  but  of  the  Spirit." 

We  are  then  simply  to  understand  that  the 
wine  was  only  a  representation  of  the  New 
Testament,  or  the  New  Covenant  in  the  Spir- 
it. We  are  therefore  to  serve  (as  the  a- 
postle  says)  not  in  the  oldness  of  the  letter, 
but  in  newness  of  Spirit. 

Because  the  wine  was  a  type,  it  was  to  be 
fulfilled  in  the  kingdom  of  God.  "I  will  not 
drink  henceforth/'  said  Christ,   "  of  the  fruit 


336 

of  the  vine  until  the  day  when  I  drink  it  new  • 
with  yon,  in  my  Father's  Kingdom,"  6r  as  it 
is  said  *  in  the  kingdom  of  God."  We  have 
before  had  occasion  to  show,  that  the  king- 
dom of  God  is  one  with  the  N£t^5?estament, 
or  new  covenant  in  the  Spirit.  "Here  the 
type  was  to  be  fulfilled,  and  here  the  wine 
was  to  be  new  and  not  old. 

"  Do  this  in  remembrance  of  me" — This 
part  of  the  account  is  generally  urged  for 
the  continuance  of  the  bread  and  the  wine, 
but  they  only  serve  to  fill  up  our  explanation 
already  given  ;  for  as  the  disciples  little  un- 
derstood the  extent  of  the  passover,  they  had 
always  (as  I  have  before  said)  read  the  type 
backward  to  Egypt ;  therefore  our  Saviour 
cautioned  them  to  do  it  in  remembrance  of 
him.  The  text  does  not  say  (as  some  false- 
ly quote,)  "  do  this  in  remembrance  of  me 
till  1  come  ;"  but  that  scripture  which  speaks 
of  Christ's  coming  is  another  passage,  and 
has  as  little  to  do  with  the  sacramental  no- 
tion as  the  text  now  in  debate.  If  there  had 
been  a  new  institution  of  a  sacramental  na- 
ture, and  enforced  by  th^se  words  (do  this, 
&x.)  how  could  it  be  that  Matthew  and 
Mark  should  have  omitted  so  important  a 
part  of  the  account.  And  who  would  sup- 
pose that  John  (who  lay  on  his  Lord's  bosom 
intently  listening  to  his  precepts)  would  have 
so  omitted  in  his  account,  not  only  these 
words  but  ajl  relative  to  the  said  important 
institution. 


337 

But  though  those  words  are  used,  they  do 
not  take  from  us  the  idea  that  the  thing  was 
to  be  fulfilled  in  the  kingdom  of  God :  but  if 
any  should  otherwise  contend,  and  if  it  should 
be* urged,  as  it  is  by  some,  that  the  kingdom 
of  God  is  to  be  understood  of  that  glorified 
state  after  death ;  such  will  find  themselves 
under  like  obligations  to  keep  the  passover 
too :  And  as  they  take  Luke  for  their  foun- 
dation, so  will  I. 

Luke,  xxii.  lb,  16,  17,  18. 

And  he  said  unto  them  with  desire  have  I 
desired  to  eat  this  passover  with  you  before  I 
suffer.  For  I  say  unto  you,  I  will  not  any  more 
eat  thereof  until  it  be  fulfilled  in.  the  king- 
dom of  God.  And  he  took  the  cup,  and  gave 
thanks  and  said  take  this  and  divide  it  among 
yourselves:  For  1  say  unto  you,  I  will  not 
drink  of  the  fruit  of  the  vine,  until  the  king- 
dom of  God  shall  come. 

Notice,  reader,  that  the  foregoing  account 
relates  particularly  to  the  passover,  and  is  so 
much  over  and  above  the  account,  that  is  no- 
ticed by  the  other  evangelists :  This  account 
of  Luke  has  nothing  to  do  with  that  part, 
which  it  is  said,  relates  to  the  sacrament. — 
Here  we  see,  that  it  was  said  of  the  passover, 
that  it  should  be  u  fulfilled  in  the  kingdom  of 
God ;"  and  of  the  wine,  Christ  said,  he  would 
not  drink  any  "more  thereof,  until 'tlie kingdom 
of  God  should  come."  Who  cannot  see  that  the 
passover  goes  with  the  supposed  sacrament ; 
the  wine  was  to  be  drank  new  in  the  kingdom 
Ee 


338 

of  God,  too :  the  passover  was  to  be  fulfilled 
in  the  kingdom  of  God.  How  often  do  ad- 
ministrators say,  in  giving  the  cup  of  wine, 
"take  this  and  divide  it  among  yourselves?" 
thinking  to  enforce  the  ordinance  by  scrip- 
ture words  5  but  dear  reader,  see  the  text  and 
see  these  words  are  particularly  connected 
with  the  passover.  My  reader  will  find,  (I 
think,)  with  attentive  reading,  that  the  break- 
ing of  bread,  the  giving  of  the  cup,  is  too 
connected  with  the  passover,  to  be  separated 
by  good  reasoning,  or  without  a  great  viola- 
tion of  natural  language. 

D     °  has 

• 

We  will  now  have  recourse  to  the  history 
of  the  passover,  and  harmonize  that  account 
of  the  evangelist,  which  now  seems  so  much 
to  disagree.  My  reader  will  recollect,  that 
he  was  cautioned  to  notice  in  the  passover 
account,  that  the  bread  was  divided  and  a 
part  of  it  distributed,  (preceded  by  a  cup  of 
wine)  whilst  the  other  part  of  the  bread  was 
put  by,  and  afterwards  eaten  with  the  paschal 
Jamb,  followed  by  a  cup  of  wine.  This  shows 
us,  that  the  cup  was  twice  given  and  bread 
given  twice;  perfectly  corresponding  with 
Luke's  two  cups. 

it  fir  ; 
Now  if  we  suppose  the  last  breaking  of 

bread  and  the  last  cup  of  wine  to  be  thesamer 

which  is  mentioned  by  Matthew  and  Mark, 

then  the  traitor  Judas  was  exposed  before  the 

breaking  of  that  bread,  which  they  mention. 


339 

Suppose  that  the  bread  and  wine  mentioned 
in  the  account  of  Luke,  to  be  the  first  cup  and 
the  first  bread,  then  the  traitor  Judas  was  ex- 
posed after  supper,  according  to  his  account. 
This  method  effectually  harmonizes  the  e- 
vangelists,  in  that  it  shows,  that  Judas  was 
exposed  before  Matthew's  and  Mark's  ac- 
count of  the  supper  ;  and  after  the  account  of 
Luke  :  This  shows  us,  that  the  exposure  of 
Judas,  took  place  before  the  account  of  one, 
and  after  the  account  of  the  other;  and  that 
he  was  exposed  in  the  midst  of  the  supper, 
and  perfectly  agreeing  with  the  account  of 
John,  who  w7as  laying  on  Christ's  bosom  at 
supper  time,  (see  John,  xxi.  20,)  when  Peter 
beckoned  to  him  to  know  who  it  was  that 
should  betray  Mm,  When  John  had  asked, 
saying,  "  Lord  who  is  it  ?"  Judas  was  then 
made  known  by  a  sop  as  they  sat  at  the  sup- 
per table. 

Because  the  bread  and  icine  mentioned  by 
Matthew  and  Mark,  is  the  last  bread  and 
wine  in  the  passover,  it  will  be  seen  that  they 
have  mentioned  the  singing  of  the  hymn 
which  always  followed  the  last  bread  and 
wine,  and  with  which  ended  the  passover  sup- 
per. Because  the  bread  and  the  ivine  men- 
tioned by  Luke,  was  the  first  in  the  passover, 
Luke  has  not  mentioned  the  singing  of  the 
hymns  at  all.  Because  tke  evangelists,  in 
their  relation,  did  not  think  of  giving  laws 
to  the  church,  their  whole  account  is  put 
down  promiscuously,  and  John  has  notpre- 


r>V 


990 

suraea  to  say  much,   but    what  relates  to 
Judas. 

Without  making  any  alterations  in  Ihe  ac- 
count of  the  evangelists,  I  will  here  show  in 
a  form,  the  order  in  which  the  account  really 
stands. 


Matthew,  zxvi. 
Mabx,  xit. 
'"- ~ 

ilDttO". 

1 

bn* 


LUKK,  XX1J, 


Jr>KN,   Sill. 


14.  And  when  the 
hour  was  come  he  «ai 
ilewn  with  ihe  twelve 
apostles  with  Mm. 

15 *  *  * 

16. *  *  * 

17.    And  he  took  the 
\cup  and  gave  thanks, and 


JO.  Now  when  the 
#ven  was  come  he  sa; 
down  with  the  twelve. 

21.  An'd  as  they  did 
tat  he  said  Verily  I  say! 


j  *>  |  \saui,  toke  this  and  di 
'■-  {  vide  ii  among  yourselves. 

18. *  *  * 

19.  And  he  took  bread{ 
and  gave  thanks, 

20. *  *  * 


]£ _*     *    #     * 

*  *  He  that  eai- 
'etb  bread  with  me  hatk 
lilted  his  heel  against  me 

19.- — *  *  * 

SO. *  *  * 


21.    *  *  *  The  hand 
of  him  that    betrayeth 


21.  When  Jesus  had 
thus  said,  he  was  irou- 


«nto    you  that    one  oft  me  is  upon  the  table 
you  shall  betray  me. 

-22— : :  *:Mu 

25.  Then  Judas, whici. 
'vet.ayed  him,  answered 
and  sriid  Master  i>  it  I  .' 
He  edid  unto  him  Thou 
'**«•  ;a:d. 

>*ob  .y§ 

26.  And  as  they  were 
eititig,  Jesus  took  bread 
■Mid  blessed  it. 

27.  And  lie  took  the 
Cup  and  gave  tftanks. 


ibied 


spirit, 


*  * 


28> .*  *  ♦ 

29  -  "'  -  *  *  * 

30.  And  when  the\ 
hadsun^'.a  hymn,.  lhe> 
went  out,  *  *  * 


and  said    *  *  *    one  oi 
you  shall  betrp.y  me. 

22. *  *  * 

23. *  *  + 

24. _*  *  ♦ 

25.  *  *  *    Lotd  who 
»if? 

26.  Je$\u    answered 
snd     said,   He   it  is  to 

viiom  [  will  give  ft  sop 
when  I  have  dipped  k> 


\9l 


20.  Aho  the  cup  af- 
ter supper. 


m    \\ 


\ 


P 


Z* 


73 


34,1 

In  the  preceding  form,thc  twenty-first  verses 
stand  as  parallel  one  with  the  other,  and  all 
have  a  special  reference  to  Judas,  who  war, 
exposed  whilst  they  were  eating  supper.  We 
see  that  in  the  account  of  Luke,  17th  and 
19th  verses  the  wirie  is  mentioned  before  the 
bread,  perfectly  corresponding  with  the  fire* 
bread  and  wine  mentioned  in  the  historical 
account,  given  ti3  of  the  passover.  But  the 
last  bread  and  wine  mentioned  in  the  acconnt; 
the  bread  is  mentioned  first) and  the  wine 
next ;  and  corresponds  with  ihe  account  of 
Matthew  and  Mark,  in  the  26th  and  27th 
verses.  And  we  see,  that  the  wine  and  bread 
mentioned  by  Luke,  is  not  that  bread  and 
wine  mentioned  by  Matthew  and  Mark.  But 
as  the  account  of  Luke  is  the  most  full,  tho' 
he  has  not  mentioned  the  bread  which  is 
mentioned  by  Matthew  and  Mark,  yet  he  has 
noticed  the  wine,  saying,  "  Also  the  cup  af- 
ter supper." 

Now  if  we  notice  the  remarkable  words, 
u  do  this  in  remembrance  of  me,"  they  must 
stand  connected  with  the  first  mentioned 
wine  and  bread.  So  then,  as  it  is  impossible 
to  separate  the  first  cup  and  bread  from  the 
passover,  the  wrords,  "  do  this,"  &c.  does  but 
enjoin  the  passover,  if  they  enjoin  any  thing 
at  all. 

The  above  method  of  treating  our  subject, 
serves  to  cast  much  light  in  our  way,  and 
perfectly  harmonizes  with  the;  scripture.  a«d 

Ee2 


342 

seems  also  to  reconcile  the  scripture  account 
too,  but  it  much  confounds  the  notion  of  the 
sacrament,  for  it  so  completely  blends  all 
things  in  the  passover,  that  they  cannot  be 
separated  from  the  passover  itself. 

My  reader  may  give  what  credit  he  pleas- 
es, to  the  little  I  have  related  of  the  history 
of  the  passover,  but  notice,  I  have  not  dispu- 
ted any  part  of  the  scripture,  by  contesting 
with  any  word  or  text.  But  I  have  been  a- 
ble  to  shew  from  the  scripture  all  I  have  re- 
lated, sa  that  when  we  consider  the  matter 
from  first  to  last,  the  particular  tf/me,  the  thing 
inquired  for,  and  the  thing  set  down  to,  was 
the  Jew's  passover.  If  we  notice  the  bread 
and  the  wine,  and  the  ceremonies  which:  at' 
fend  the  administration  of  them,  the  bread 
and  the  wine  were  the  same  for  kind,  and 
the  ceremony  that  which  always  attended 
that  feast.  If  we  notice  the  manner  of  sitting 
at  the  passover  supper,  (resting  one  upon  the 
bosom  of  the  other)  and  that  the  supper  end- 
ed by  the  singing  of  a  hymn,  it  all  corres- 
ponds with  the  passover,  as  given  in  the  his- 
tory of  the  passover,  and  in  the  scriptures  too. 
Matthew,  xxvi.  30. 

And  when  they  had  sung  a  hymn  they 
went  out  unto  the  mount  of  Olives. 
Mark,  xiv.  26. 

And  when  they  had  sung  a  hymn,  they 
went  out  unto  the  mount  of  Olives. 


Luke,  and  John,  both  agree,  that  Christ 


3\S 

went  to  the  mount  of  Olives,  but  they  do  not 
mention  the  hymn.  "  As  to  the  hymn  itself," 
says  Adam  Clarke,  "we  know  from  the  uni- 
versal consent  of  Jewish  antiquity,  that  it  was 
composed  of  Psalms,  113, 114,  115,  116,  117 
and  118,  termed  by  the  Jews  hakl  fn  rr  ha- 
lelu-jah." — It  is  remarkable  to  me,  that  this 
author  did  not  discover,  that  there  was  not 
any  thing  done  at  the  supper,  mo- 3  ;iaft 
what  was  done  by  the  Jews,  on  ail  (heir  pass^ 
over  occasions.  After  relating  the  subject 
himself,  and  found  that  John  had  mentioned 
nothing  about  the  supper,  (save  that  which 
relates  to  Judas,)  says  he,  "  It  is  remarkable 
that  St.  John  says  nothing  about  the  institu^ 
tionof  the  Holy  Sacrament,  which  Matthewr 
xxii.  19,  &c,  Mark,  xiv.  22,  &c.  and,  Luke, 
xxii.  19,  &c.  describes  so  particularly."  Now 
I  leave  my  reader  t®  judge  whether,  Mat- 
thew, Mark,  or  Luke,  either  of  them,  say  a- 
ny  thing  about  the  Holy  Sacrament. — For  this 
omission  of  John's,  he  pretends  to  say,  that 
no  other  reason  can  be  assigned,  than  that, 
he  found  it  so  completely  done  by  the  others^ 
and  that  "he  only  designed  to  supply  therr 
defect."  Now  the  man  is  wrong  in  that, 
that  he  says  no  other  reason  can  be  assigned 
for  the  omission  of  John  ; — 4he  reason  I  offer 
is  another,  (to  wit,)  That  there  was  no  such 
thing  instituted  as  the  Holy  Sacrament,  (as 
he  is  pleased  to  call  it.)  and  John  did  not 
think  it  worth  while  to  record  the  particulars 
of  a  Jewish  passover— - a  ceremony  which 


344. 

was  well  known,  and  probably  would  be  for 
thousands  of  years  to  come — a  ceremony 
which  in  itself,  was  but  a  type,  and  was  to 
end  with  the  substance  in  its  place. — As  to 
John's  intending  to  supply  the  defect  of  Mat- 
thew, Mark  and  Luke,  he  cannot  make  it  ap- 
pear, unless  he  can  first  show  that  these  men 
were  highly  censurable  for  not  doing  their 
duty.  If  there  was  a  new  institution  bind- 
ing on  the  christian  world,  as  some  suppose, 
I  could  say  with  the  man — Remarkable  in- 
deed that  John  did  not  record  it,  and  John's 
account  is  the  one  that  is  most  defective,  and 
not  the  other's  ;  and  it  would  be  strange 
that  the  others  should  have  said  so  little  a- 
bout  it. 

Whatever  is  said  bv  Matthew  and  Mark- 
amounts  to  little  more,  if  any,  than  merely 
that  which  was  common  on  every  passover 
occasion.  As  the  passover  was  a  type  of 
Christ  himself,  he  instructs  his  disciples  to 
then  remember  him  in  it.  Luke,  whose  tes- 
timony is  of  itself  alone,  (when  examined,) 
sufficient  to  smother  the  eucharistical  notion, 
is  the  only  account  that  mentions  the  words 
"do  this,"  &c. 

When  the  Lord  instituted  the  passover  in 
Egypt  he  thought  proper  in  his  wisdom,  as 
in  all  the  laws  which  he  gave  to  the  Jews,  to 
explain, point  out  the  thing,  the  time,  the  pl$ce 
and  manner  in  which  the  passover  should  be 
attended.  But  providing  there  was  no  way  to- 
explain  these  words  but  the  very  manner  in 


o4& 


. 


which  it  is  done  by  my  opponents,  does  the 
simple  sentence  "  Do  this,"  &c.  spoken  at 
the  time  and  place  where  it  was,  seem  suffi- 
cient to  establish  so  important  an  institution 
as  the  sacrament  is  viewed  to  be  by  many  ? 
Does  this  characterize  the  wisdom  of  that 
God  who  gave  the  ceremonial  law  to  the 
Jews  ?  Answer,  no  :  If  there  had  been  such 
an  institution  given  to  the  christian  world, 
no  doubt  to  me  there  would  have  been  proper 
instructions  given  concerning  it.  But  because 
no  proper  instructions  were  given  (and  no 
such  thing  instituted)  the  world  has  been 
long  contending  together,  in  their  opinions, 
whether,  what,  when,  how,  how  much,  with 
whom,to  xvhom,  by  whom,  and  in  what  man- 
ner this  ordinance  should  be  kept  :  whereas, 
but  a  few  words  of  instruction  would  have 
saved  the  world  from  all  this  jangle.   n0]8,; 

If  there  be  any  foundation  for  the  sacra- 
ment  in  the  scripture,  there  are  other  Things 
which  might,  and  ought  to  be  practised,  as 
well  as  that,  For  one  thing  we  mention  the 
washing  of  feet ;  (John  xvi.  IS,  14,)  but 
when  I  ask  the  different  denominations  (Free- 
will Baptists  and  Sandemaniahs  excepted) 
why  they  do  not  practise  this  ceremony,  they 
cite  me  to  Gen.  xviii.  4 — 1  Sam,  x.xv — 4l 
2  Sam.  xi.  8 — Exod.  xxx.  19.  From  these 
passages,  together  with  much  history, "t! !.cy 
would  show  me  that  the  washing  offect  wa§ 
a  religious  ceremony  under  the  law,  and  in 
common  practised  by  file  inhabitants  of  the 


346 

eastern  countries.  They  contend  that  it  was 
practised  as  a  type,  and  to  be  but  an  east- 
ern custom.  So  I  say  by  the  bread  and  the 
wine  that  they  were  but  types  and  in  com- 
mon use  in  the  passover. 

They  say  too  by  the  washing  of  feet  that 
if  there  had  been  such  an  institution,  Mat- 
thew,Mark  and  Luke  would  have  mentioned 
it,  as  well  as  John  ;  and  not  only  so,  they 
say,  that  the  apostles  would  have  command- 
ed the  practice  of  it — so  say  I  by  the  sacra- 
ment. If  it  had  been  a  new  institution,  rid 
doubt,  John  would  have  mentioned  the 
bread  and  the  wine  as  well  as  Matthew,  Mark 
and  Luke  ;  besides,  it  cannot  be  shown  that 
the  apostles  did  ever  command  the  one  any 
more  than  the  other  ;  and  the  reason  is  (I  be- 
lieve) because  the  apostle  well  understood 
that  there  was  no  such  institution.  How  in- 
tently did  the  loving  disciple,  John,  listen 
(wheTi  he  lay  on  his  Lord's  bosom)  to  his 
command.  Had  there  been  a  new  institu- 
tion it  would  have  been  singular  and  new  to 
all  the  disciples  and  not  more  singular  than 
that  John  should  have  omitted  it  altogether 
in  his  account,  and  that  the  others  should 
have  said  so  little  about  it  in  theirs. 

John  was  careful  to  remember  his  Lord's 
command  and  keep  it  too.  Saith  Christ,  "A 
new  commandment  I  give  unto  you,  that  ye 
love  one  another  as  Uiave  loved  you"  Look  into 
the  15th,  16th,  and  17th  chapters  of  John, 
all  which  probably  passed  at  the  supper  ta» 


ble ;  note  there  that  divine  instruction,  re- 
peated exhortations  to  brotherly  love,  warn- 
ing against  satan,  with  that  prayer  of  our 
Lord  that  his  disciples  might  be  kept  by  his 
Father  to  enjoy  the  best  possible  good.  Col- 
late this  with  the  1st,  2d,  and  3d  epistles  of 
John  and  see  that  same  heavenly-minded- 
ness,  which  was  in  his  Divine  Master.  There 
we  see  no  lifeless  ceremonies  pressed  upon 
his  brethren  but  his  exhortation  to  love,  love, 
love.  Twenty  times  in  the  4th  chapter  of 
his  epistle  he  mentions  love.  His  doctrine 
seems  to  have  been  that,  and  all  that  which 
he  considered  the  command  of  his  Lord,  to 
wit:  u  Children,  love  one  another.'' 

CHAP.  VII. 


9V911 


il  )JSl"Il 
Maoy  have  a  notion  of  something  consecrated  when  they 

read  io  the  scriptures  of  the  breaking  of  bread,  whereas  the 
breaking  of  bread  at  a  common  meal,  is  only  intended. -<- 
Luke,  xxiv.  SO.— Acts,  ii.  24.  26.— xx.  7.— 1  Cor.  llth  chap- 
ter, have  no  allusion  to  a  Sacramental  eating,  but  to  feasts 
which  were  full  provisioned  :  One  half  pound  of  bread,  and 
a  small  quantity  of  wine,  did  not  serve  for  fifty  persons,  so 
nothing  like  the  sacrament.  ^ 

Feeling  dismissed  from  that  part  of  our 
subject  which  relates  to  the  passover,  we  shall 
now  notice  such  passages  ol  scripture,  as 
will  amount  to  matter  of  consideration. 

It  is  to  be  observed  that  the  word,  "break- 


340 

ing  of  bread"  has  become  so  consecrated  in 
the  minds  of  many  people,  that  it  seems  to 
be  difficult  for  them  to  read  Lukej  xxiv.  SO, 
Acts,  xx.  7,  &c.  but  what  their  minds,  im- 
mediately fancy  a  sacramental  eating.  But 
if  they  would  give  themselves  the  trouble 
to  examine  the  scriptures  they  w7ould  find 
that  the  word  breaking  of  bread  is  a  word  used 
by  the  Jews  in  ail  their  common  meals. — 
The  bread  which  the  Jews  had  was  mostly 
unyeasted, or  of  an  unleavened  kind;  they 
had  nothing  equal  to  our  high  raised  loaves  ; 
but  their  bread,  was  made  broad  and  thin,  so 
that  they  needed  no  knife  to  divide  it,  there- 
fore we  frequently  read  in  the  scriptures  of 
the  breaking  of  bread  ;  but  nothing  about 
cutting  it.  The  first  passage  which  comes 
before  us  is  that  which  relates  to  the  time 
when  Christ  first  made  himself  known  to  his 
disciples  after  his  resurrection,Luke,xxiv.  30. 
But  little  need  to  be  said  on  this  passage,  af- 
ter the  text  is  carefully  noticed.  "  And  it 
came  to  pass  as  he  sat  at  meat  with  them,  he 
took  bread  and  blessed  it,  and  brake  and  gave 
to  them." 

This  instance  of  breaking  bread,  blessing, 
&c.  amounts  to  nothing  more  than  that  which 
was  done  by  the  master  of  every  Jewish  fam- 
ily, at  the  time  of  eating.  This  meal  was 
made  up  of  both  bread  and  meat.  "We  are 
not,"  (says  Adam  Clarke  on  the  passage)  "to 
imagine1,  that  he  administered  the  Holy  Eu- 
charist at  this  time;  there  is  not  the  most 


349 

distant  evidence  of  this.  It  was  a  mere 
family  raeal,  and  ended  before  it  was  well 
began." 

The  next  passage  which  we  may  notice,  is 
recorded,  Acts,  ii.  42,  46.  As  there  are  few 
persons  who  put  a  sacramental  construction 
on  this  passage,  as  little  need  be  said  on  this, 
as  on  the  passage  before  mentioned.  We 
find  that  meat  is  here  mentioned,  as  well  as 
bread.  "  And  they  continued  stedfastly  in 
the  apostles' doctrine  and  fellowship,  and  in 
breaking  of  bread,  and  in  prayers,  (verse  42,) 
and  all  that  believed  were  together  and  had 
all  things  common,  (verse  44.)  And  they 
continued  daily  in  the  temple^  and  breaking 
bread,  from  house  to  house,  did  eat  their 
meat  with  gladness  and  singleness  of  heart," 
verse  46.  The  46th  verse  is  but  a  repetition 
of  that  which  is  mentioned  in  verse  42,  the 
explanation  laying  between,  in  this,  that  they 
had  all  things  common  ;  therefore,  their 
bread  and  meat  was  daily,  and  from  house  to 
house,  as  well  as  in  the  temple.  The  break- 
ing of  bread  here  referred  to,  is  (hat  which 
accompanied  the  use  of  meat,  in  a  common 
daily  mea1.  The  passage  shows  us,  that  as 
every  man's  heart  was  open;  so  was  his 
house,  and  all  was  common  to  all. 

The  breaking  of  bread  is  next  mentioned, 
Acts,  xx.  7.  "  Upon  the  first  day  of  the 
week,  when  the  disciples  came  together  to 
break  bread,  Paul  preached  to  them,  ready 
to  depart  on  the  morrow,  and  continued  his 

Ff 


36b 

speech  until  midnight.55  "  Here,55  (says  Bar- 
clay,*) "is  no  mention  made  of  any  sacra- 
mental eating;  but  only  that  Paul  took  oc- 
casion from  their  being  together,  to  preach 
unto  them.  And  it  seems  it  was  a  supper 
they  intended^  (not  a  morning  bit  of  bread, 
and  sup  of  wine,)  else  it  is  not  very  probable, 
that  Paul  would  from  the  morning  have 
preached  until  midnight.  But  the  11th  verse 
puts  the  matter  out  of  dispute,  which  is  this  : 
u  When  he  therefore  was  come  up  again,  and" 
had  broken  bread  and  eaten  and  talked  a  long 
while,  even  until  break  of  day,  so  he  departed^ 
This  shows  that  the  breaking  of  bread  was 
deferred  till  that  time ;  for  these  words  [and 
when  he  had  broken  bread,  and  eaten,]  do 
show,  that  it  had  a  relation  to  the  breaking  of 
bread  before  mentioned  ;  and  that  this  ivas 
the  time  he  did  it.  Secondly,  those  words  join- 
ed together,  [and  when  he  had  broken  bread, 
and  eaten,  and  talked,]  show  that  it  was  no 
religious  act  of  worship,  but  only  an  eating 
for  bodily  refreshment,  for  which  the  Corin- 
thians used  to  meet.55 

We  have  before  had  an  occasion  to  notice 
the  agapce,  or  feast  of  charity,  or  love  feasts, 
which  were  in  use  among  the  early  chris- 
tians. It  is  most  probable  to  me  that  this 
breaking  of  bread  took  place  at  one  of  these 
friendly  meetings,  for  it  does  not  appear  that 
there  was  any  thing  like  a  sacrament  known 
among  the  apostles.     The  word  sacrament 

*Sc«Apol.p.489, 


351 

and  eucharist  are  .not  scriptural  words,  but 
as  the  notion  of  the  sacrament  was  planned 
after  the  days  of  the  apostles,  and  matured 
about  the  times  of  Justin  Martyr  and  Ire- 
nius — they  are  unscriptural  words  given  to 
a  new  and  unscriptural  doctrine. 

The  simple  and  innocent  use  oHove  feasts, 
are  still  in  use  among  christians  in  the  east- 
ern countries.  Perhaps  the  abuse  of  these 
feasts  gave  rise  to  Paul's  reproof,  and  instruc- 
tion— 1  Cor.  11th  chapter,from  the  17th  verse 
to  the  end — which  place  I  shall  proceed  to 
notice,  it  being  one  of  the  principal  passa- 
ges in  scripture  considered  in  the  support  of 
the  sacrament. 

Such  as  contend  for  the  use  of  the  sacra- 
ment from  th*i3  scripture,  generally  feel  them- 
selves established  on  that  part  of  the  chap- 
ter which  follows  the  17th  verse  ;  but  they 
would  enforce  the  idea  of  the  command 
from  the  1st  and  2d  at  the  chapter's  com- 
mencement;  where  the  apostle  says,  "  Be 
ye  followers  of  me  even  as  I  also  am  of 
Christ." 

That  the  apostle  here  intended  that  his 
brethren  should  follow  him  in  certain  cere- 
monies, is  sufficiently  obviated  in  that  the 
same  apostle  says  "Let  no  man  judge  you 
in  meats  or  in  drinks.  Saith  he,  "  Touch  not, 
eat  not,  handle  not;7'  that  is,  of  such  carnal 
things  as  perish  with  the  using.  "If  ye  be 
dead  with  Christ  from  the  rudiments  [ele- 
ments] of  the  world,  why,  as  though  living  in 


-552 

the,, world,  are  y^  subject  to  ordinances  I;* 
No  one  can  say  but  what  bread  and  wine  are 
meats  and  drinks  in  the  proper  sense  of  our 
subject many  contend  that  they  are  or- 
dinances, but  none  can  say  that  |hey  do 
not  perish  with  the  using,  so  that  it  could  not 
be  that  the  apostle  would  have  the  Corinthi- 
ans follow  hi  rn  in  carnal  ordinances.  But 
-thai  the  apostle  did  condescend  to  the  weak- 
ness of  the  Corinthians  in  some  things,  there 
is  no  doubt*  from  what  follows  in  the,second 
!  verse.  "  Now  I  praise  ye,  brethren,  that  you  re- 
in ember  me  in  all  things,  and  keep  the  or- 
dinances, [traditions]  as  I  delivered  them  to 

you.  -T 

Though  the  first  and  second  verses  of  the 
chapter  are  urged  in  the  support  of  the  sacra- 
ment, they  are  but   wrongfully  understood, 
and  misapplied,  since  they  only  enforce  (if 
^they  enforce  any  thing)  but  Jewish  and  Gen- 
tile superstitions  ;  such  as    women's  praying 
.with   their    heads    covered,  and    that    men 
should  not  wear  long  hair  ;  things  which  the 
apostle  says,  if  any  man  seem  to  be  conten- 
tious about,  "  we  have  no  such  customs"  (as 
obligatory  in  religion)  "  neither  the  churches 
'ofGody 

u  Keep  the  ordinances,"  &c — verse  2d. 
The  marginal  note  in  the  English  Bible  very 
properly  reads  (for  ordinances)  traditions. 
.  And  this  exhortation  of  the  apostle  should  be 
understood  in  the  potential  mood,  that  is, 
I  prakre,  you,  brethren,  if  you   would    ke&p 


SS3  m 

the  traditions  as  I  delivered  them  to  you.-— 
It  were  better  that  the  Corinthians  had  been 
established  in  the  order  of  the  law,  than  that 
they  should  so  far  depart  from  the  law  and 
rules  of  decency  too,  as  they  had  done. 

Saith  the  apostle,  (chap.  iii.  1,  &:c.)  "  I, 
brethren,  could  not  speak  unto  you  as  unto 
Spiritual  but  a3  unto  carnal  even  as  unto 
babes  in  Christ.  I  have  fed  vou  with  milk, 
and  not  with  meat,  for  hitherto  ye  were  not 
able  to  bear  it,  neither  yet  now  are  ye  able, 
for  ye  are  yet  carnal,  for  whereas  there  is  a- 
mong  you  envying,  and  strife  and  division, 
are  ye  not  carnal  and  walk  as  men  ?" 

The  Corinthians  were  in  a  miserable  con- 
dition, as  a  body  they  had  not  the  religion  of 
Christ.  Such  was  their  foolish  ambition  in 
matters  of  religion  that  they  were  ignorant  of 
the  Spirit,  dull  in  their  understanding,  con- 
tent with  a  form,  like  thousands  in  this  our 
day,  but  not  content  without  spoiling  it  too, 
Thev  had  debased  themselves  with  crimes 
unheard  of  among  the  Gentiles  at  large. 
They  had  some  of  them  fallen  into  drunken- 
ness, pride  and  wickedness,  a  disgrace  to  the 
cause  which  they  professed,  and  a  stumbling 
block  and  a  shame  to  the  weaker  breth- 
ren which  were  among  the!m:.  The  design 
of  the  apostle  in  this  first  epistle,  was  to  treat 
them  with  as  much  severity  as  their  conduct 
deserved,  and  to  be  as  Spiritual  as  their  un- 
derstanding would  admit,  that  he  might 
Cause  repentance  among  them    (see  Gor0 

Ff2 


/ 


554 

vii.  8.)  The  apostle  first  calls  them  to  order 
in  their  ceremonial  religion,  as  we  have  alrea- 
dy observed,  but  the  2(i  verse  of  this  chapter 
is  so  far  from  enjoining  a  sacrament,  that 
there  is  nothing  ol  'that  kind  intended  by  it, 
nor  does  the  verse,  in  whatever  sense  it  may 
be  taken,  reach  to  customs  obligatory  on  the 
church  at  this  our  day.  And  even  if  it  could 
be  construed  to  mean  what  my  opponents 
would  have  it :  when  I  consider  the  condition 
of  the  Corinthians  it  would  be  no  more  to  me 
than  the  circumcising  of  Timothy  ,or  purifying 
in  the  temple  in  condescension  to  the  weak- 
ness of  the  Jews. 

Having  shown  the   impropriety  of  enfor- 
cing the  last  part  of  this  chapter,  by  its  com- 
mencement, we  will  now  pass  to  notice  that 
part  which  follows  from  the  17th,  to  the  end. 
Firstly,  the   apostle  shows  what  such  eating 
(whatever  it  might   have  been)  did  not  a- 
mount  to.     "  When  ye  come  together  into 
one  place,  this  is  not  to  eat  the  Lord's  sup^ 
per,"  verse  20.  It  was  not  to  eat  the  Lord's 
supper  because  the  Lord's  supper  is  Spiritu- 
al, and  is  not  made  up  of  carnal  elements 
as  ot  bread  and  wine  — It  is  well  known  that 
4hese  feasts  which  were  in  use  among   the 
early  christians,  were  to  signify  their  union 
iand  friendship  one  with  the  other.     These 
feasts  were  well  provisioned,  and  every  guest 
ate  a  full  and  sufficient   meal,  according  to 
the  requirement  of  the  natural  appetite. — 
They  were  not  confined  to  |  little  morsel  of 


3oo 

bread  and  wine.  But  as  the  Corinthians  had 
vitiated  the  simple  and  pleasing  use  of  this 
feast,  they  now  ate  apart,  and  such  as  had 
abundance  came  full,  others  came  hungry 
who  had  little  at  home,  whereby  the  very  use 
and  end  of  this  practice  was  lost  and  pervert- 
ed ;  therefore  he  blames  them,  that  they  did 
not  either  eat  in  common  at  home,  or  reserve 
their  eating  until  they  came  together  in  one 
place.  This  appears  from  the  following  verse 
22.  "  Have  ye  not  houses  to  eat  and  drink 
in  ?  or  despise  ye  the  church  of  God,  and 
shame  them  that  have  not." — It  does  not 
appear  that  the  apostle  enjoins  this  kind  of 
eating,  but  that  the  Corinthians  might  be 
preserved  in  order,  he  sharply  rebukes  them 
for  their  irregular  practice,  and  chose  (instead 
of  their  coming  together  full  and  drunken, 
whereby  others  who  come  hungry,  were  a- 
shamed)  that  they  tarried  one  for  the  other, 
or  that  they  all  ate  at  home,  which  could  not 
be  the  case  if  it  had  been  a  sacrament. 

The  apostle  after  calling  them  to  order 
without  enjoining  the  thing,  and  having  told 
them,  that  to  eat  such  outward  bread  and  wine 
(or  whatever  might  have  composed  their  eat- 
ing) was  not  to  eat  the  Lord's  supper,  he  now 
proceeds  to  tell  them  what  the  supper  was  in 
truth.  "  For  I  have  received  of  the  Lord 
that  which  also  I  delivered  unto  you,  that 
the  Lord  Jesus  the  same  night  in  which  he 
was  betrayed  took  bread.  And  when  he  had 
given  thanks,  he  brake  it  and  said  take,  eat, 


this  is  my  body,  which  is  broken  for  you,  this 
do  in  remembrance  of  me,  after  the  same 
manner,  also,  he  took  the  cup,  when  he  had 
supped,  saying,  this  cup  is  the  New  Tes- 
tament in  my  blood.  This  do  as  often  as 
ye  drink  it  in  remembrance  of  me. 

The  apostle  would  not  here  be  understood, 
that  Christ  had  commanded  him  to  deliver  un- 
to them  the  use  of  the  bread  and  the  wine.  We 
are  simply  to  understand,  that  the  apostle 
had  received  by  information  what  he  knew  of 
that  matter,  for  it  ia  certain,  that  the  apostle 
Paul  was^  not  at  that  Passover  supper,  neith- 
er had  he  any  intercourse  with  Christ  or  his 
disciples  then,  as  he  wa3  not  converted  until 
years  afterward. 

We  have  already  noticed  what  passed  at 
the  passover,  and  have  seen  that  there  was 
bo  new  institution  there,  but  that  Christ  un- 
der the  figure  of  the  passover  cake  and  the 
wine,  took  occasion  to  instruct  his  disciples 
into  the  meaning  of  the  passover,  and  did  by 
that  figure  enjoin  the  communion  of  his  body 
and  blood  in  the  New  Testament,  not  in 
wine,  nor  in  bread,  but  in  the  Spirit,  and  mys- 
tery of  his  men  kingdom.  We  are  here  to 
understand  the  difference  between  a  simple 
relation  of  the  thing  and  a  commandment, 
for  it  is  certain,  that  there  is  no  command  in . 
this  place,  as  to  outer  bread  and  wine.  The 
apostle  is  simply  repeating  over  Christ's 
words  relative  to  the  bread  and  wine,  for  the 
same  reason  that  Christ  did:  that  i3rthat  the 


857 

.disciples  might  be  led  to  a  knowledge  of  the 
Spirit  of  the  few  covenant  dispensation.—^ 
The  apostle  in  relating  this  subject,  differs 
some  from  Luke  in  the  words, "  do  this,"  &,c. 
Luke,  who  mentions  these  words,  4t  do  this 
in  remembrance  of  me,"  spoke,  as  we  have 
seen,  particularly  of  the  pa,s3over.  And  tin* 
doubtedly  the  apostle  has  an  ailusion  to  the 
same  thing,  but  in  repeating  the  words,  he 
does  not  put  them  in  the  same  order,  though 
he  imparts  no  command,  He  only  says,  ^  as 
oft  as  ye  do  this,"  without, saying  they  should 
do  it.  The  apostle  also  mentions  these 
words  as  attending  the  cup,  whereas  Luke 
mentions  not  any  thing  of  that  kind.  But 
supposing  these  words  to  have  been  spoken 
^nd  applied  in, any  way  that  they  might  prob- 
ably have  been ;  they  have  not  come  to  us 
through  the  medium  of  any  person,  who  was 
at  that  passover  supper.  Luke,  who  records 
these  words,  was  not  there,  and  what  he  ha3 
recorded  must  be  through  the  information  of 
Others.  The  words,  however,  were  not  conr 
sidered  by  Matthew,  Mark,  nor  John,  as  at- 
tending to  a  new  institution,  or  they  wouKJ 
undoubtedly  have  recorded  them.  He  who 
looks  into  the  scriptures  must  see,  that  there 
is  many  such  little  differences,  and  tr^ougb 
we  should  point  them  out,  perhaps  the  unin> 
formed  part  of  society  might  feel  injured,  as 
if  their  foundation  was  shaken  ;  but  the  more 
enlightened  part  ofchristian  community  know 
well  how  to  make  a  provision  for  such  differ 


358 

■ 

ences,  ai  may  have  occurred  through  the  ac- 
cidents of  time,  and  the  medium  through 
which  the  scriptures  have  come  to  us.  Such 
will  not  too  much  undervalue  the  scripture 
records,  nor  suffer  their  minds  to  be  spoiled 
by  that  self-righteous,  pharasaieal  spirit, 
which  so  frequently  attends  a  letter  religion. 
Let  us  here  notice,  that  Luke  does  not  pre- 
tend, that  he  wrote  these  words  by  divine  in- 
spiration, but  probably  he  received  them ,  as 
did  St.  Paul,  by  the  information  of  others. 

The  reader  will  retain  in  his  mind  the  dif- 
ference there  may  be,  between  a  relation  and 
a  command,  and  that  the  apostle  has  simply 
indicated  all  and  no  more,  than  that  which 
was  intended  at  the  passover  supper;  that  is, 
the  cup  of  the  new  testament.  The  apos- 
tle next  speaks  of  the  literal  cup,  and  of  the 
literal  bread.  He  the.n  says  to  them,  "as  oft 
as  ye  eat  of  this  bread  and  drink  this  cup, 
ye  do  shew  the  Lord's  death  till  he  come," 
verse  26, 

The  broken  bread  and  the  wine  was  a  repre- 
sentation of  the  sacrifice  of  Christ's  body  and 
blood,  but  the  nutritious  virtue  of  both,  wa3 
a  representation  of  the  new  wine,  and  the 
bread  of  life  in  the  Spirit,  which  was  to  follow 
the  suffering  of  Christ.  Some  have  render- 
ed this  text,  to  mean  Christ's  coming  at  the 
end  of  the  world,but  there  is  no  good  sense  in 
such  a  rendering,  for  how  inconsistent  would 
it  be,  to  command  the  apostles  to  practise. 


S59 

that  which  (hey  could  not.  For  according 
to  such  rendering,  Christ  has  not  yet  come, 
even  now,  at  the  expiration  of  almost  two 
thousand  years  ;  whereas  the  apostles  were 
men  like  others,  and  have  gone,  the  way  of 
all  men,  many  hundreds  of  years  since.  The 
text  then  must  be  taken  to  mean.  Christ's 
inward  and  Spiritual  coming.  Christ's  in- 
ward and  Spiritual  appearance  may  be  prop- 
erly understood,  as  his  second  coming;  he 
first  appeared  in  humiliation  in  the  tabernacle 
of  flesh,  afler  his  humiliation  and  death,  he 
was  to  receive  the  promise  of  his  Father,  and 
so  establish  that  kingdom,  which  is  some- 
times called  "  the  kingdom  of  God,"  and 
sometimes  "  the  kingdom  of  Heaven." — 
This  kingdom  is  a  Spiritual  kingdom,  and  it 
is  represented  by  Christ  himself,  as  his  com- 
ing down  from  heaven,  whither  he  had  as- 
cended, John,  xiv.  18.  There  Christ  having 
been  speaking  of  his  ascension,  says,  "  I  will 
not  leave  you  comfortless  ;  I  will  come  unto 
you,"  meaning  his  inward  coming  by  the 
comforter,  the  Spirit  of  truth.  "  At  that  day 
ye  shall  know,"  saith  Christ,  "  that  [  am  in 
my  Father  and  ye  in  me,  and  I  in  you,  (verse 
20,)  *  *  *  "  he  that  loveth  me  shall  be  loved 
of  my  Father,  and  I  will  love  him,*  *  *  and 
we  will  come  unto  him  and  make  our  abode 
with  him."  verse  21 — 23. 

This  explanation  agrees  with  the  experi- 
ence of  every  christian  ;  for  all  who  enjoy  the 
Spirit  of  life,  tell  of  Christ's  being  in  them, 


360 

and  that  they  know  and  feel  him  to  be  pres- 
ent  with  them.  To  this  agreeth  the  scripture^ 
1  John,  iii.  24.  "  He  thatkeepeth  his  com- 
mands dwelleth  in  him  and  he  in  him,  and 
hereby  we  know  that  he  abideth  in  us,  by 
the  Spirit  which  he  hath  given  us."  The 
word  of  faith  speaketh  on  this  wise,  (Rom. 
x.  6,  7,  &c.)  Say  not  in  thy  heart  who  shall 
ascend  into  heaven  ?  (that  is  to  bring  Christ 
down  from  above.)  Or  who  shall  descend 
into  the  deep  ?  (that  is  to  bring  up  Christ 
again  from  the  dead  ,)  but  what  saith  it,  the 
word  is  nigh  thee,  even  in  thy  heart  and  in 
thy  mouth."  Again  the  apostle  says,  (2  Cor. 
xiii.  6,)  M  examine  yourselves,  whether  ye  be 
in  the  faith  prove  yourselves  :  Know  ye  not 
vour  own  selves  how  that  Jesus  Christ  is 
in  you  except  ye  be  reprobates."  I  might 
bring  much  scripture  to  shew  that  the  chris- 
tian's witness  is  as  Christ  said,  (John  xiv.  20.) 
"I  in  my  Father,  ye  in  me  and  I  in  you." 
Then  why  should  this  text  be  interpreted  to 
mean  Christ's  outward  coming  when  there 
could  be  no  such  thing  as  the  apostles'  prac- 
tising such  an  ordinance,  until  such  a  sup- 
posed coming  should  take  place.  The  text 
does  not  say  that  they  were  to  teach  this  or- 
dinance to  others,  nor  that  they  should  com- 
mand others  so  to  do — Nay,  nor  is  there  one 
instance,  as  we  have  already  shown,  where 
the  apostles  have  commanded  any  such  in- 
stitution. The  Corinthians  had  only  ate  and 
drank  damnation  to  themselves  in  all   they 


haddone  :  they  had  shown  by  all  their  con- 
duct, as  well  as  by  their  eating,  that  Christ 
was  dead  to  them,  and  too,  that  they  were 
destitute  of  any  knowledge  as  to  the  resur- 
rection and  life  of  Christ  in  them.  The  a- 
postle  did  not  intend  by  the  words,  "as  oft 
as  ye  do  this,"  &c.  that  they  had  ought  to  do 
it,  but  intended  that  the  Corinthians  should 
understand  that  it  was  a  token  that  Christ 
was  not  yet  come  in  them.  For  the  signifi- 
cation of  the  bread  and  cup  was  only  till 
Christ  came  in  Spirit.  "rti 

Now,  reader,  observe  that  the  23th  verse 
brings  us  to  the  truth  of  what  the  apostle 
would  be  at.  Says  he,  "  Let  a  man  examine 
himself,  and  so  let  him  eat  of  that  bread  and 
drink  of  that  cup"  Notice  that  the  apos- 
tle changes  the  definite  pronoun  from  this 
to  that.  I  say  the  apostle  changes  the  pro- 
noun, from  this  cup  to  that  cup,  because  he 
had  been  speaking  of  two  cups,  and  two 
breads.  The  five  preceding  verses  is  mere- 
ly a  relation  how  the  apostle  had  received  of 
the  Lord,  (by  information  from  others,  not 
Christ,)  how  that  he  took  bread,  and  how 
that  he  Spiritualized  it  as  a  representation  of 
his  body  which  was,  as  then  to  be  broken; 
and  how  that  the  bread  and  the  wine,  was  a 
type  of  the  true  bread,  and  of  the  cup  in  the 
New  Testament.  The  apostle  by  mention- 
ing- the  words  of  Christ,  has  laid  the  founda- 
tion for  teaching  the  New  Testament  doc- 
trine, and  as  Christ  did,  so  did  he  enjoin  the 

Gg 


362 

Spirituality  of  the  thing.  When  he  says  this 
bread,  or  'this  bread  and  this  cup,'  he  has  re- 
ference to  that  outward  bread  and  wine  which 
the  Corinthians  were  eating,  and  thereby  eat- 
ing and  drinking  damnation  to  themselves. — 
As  they  did  not  come  to  the  Spiritual  knowl- 
edge of  Christ,  they  could  not  discern  the 
true  body,  and  as  the  substance  passed  by 
without  notice,  they  were  guilty  of  the  body 
and  the  blood  of  Christ;  therefore  the  apostle 
after  admonishing  them,  demanded  that  they 
examine  themselves,  not  as  some  suppose,  that 
they  might  be  fit  to  partake  of  outward  bread, 
but  that  they  might  attain  to  a  knowledge  of 
the  truth,  and  eat  THAT  bread  and  drink 
THAT  cup  of  the  new  covenant  in  the 
Spirit.  This  is  that  very  bread  which  Christ 
enjoined  in  all  his  doctrines,  and  the  very 
thing  which  the  apostle  would  enforce  ori 
the  Corinthians,  and  that  without  any  regard 
to  outward  bread  and  wine.  The  cup  which 
the  apostle  denominates  that  cup,  isnoton^ 
wkh  the  cup  which  he  denominates  thjs  cup, 
neither  could  that  cup  be  an  outward  cup, 
nor  that  bread  an  outward  bread,  as  appears 
from  the  sequel ;  for  it  was  not  in  I  he  proper- 
ties of  outer  bread  and  wine  to  remove  weak- 
liness,  sickliness  and  sleepiness,  (verse  30.) — 
Those  spiritual  diseases  could  only  be  re- 
moved by  a  Spiritual  knowledge  of  the  bread 
of  life. 

I  have  before  admitted  that  it  was  possi- 
ble that  the   feast  among  the  first  christians 


363 

were  in  commemoration  of  Christ's  death 
and  sufferings  ;  but,  let  those  feasts  be  what 
they  were,  there  is  nothing  like  a  sacramen- 
tal eating  to  be  gathered  from  them.  Let  it 
be  observed  by  such  as  call  upon  their  breth- 
ren to  examine  themselves,  that  they  may 
eat  outward  bread,  and  drink  outward  wine, 
that  there  is  no  scripture  to  warrant  the  pro- 
priety of  that  exhortation.  Therefore,  I  would 
that  they  themselves  would  come  to  the  (ruth 
of  the  text,  and  know  to  eat  that  bread  and 
drink  that  cup  which  is  worth  more  to  the 
soul  then  such  outward  beggarly  elements 
possibly  can  be. 

The  reader  will  do  well  to  collate  the  11th 
chapter  with  the  2d  chapter  of  the  same  a- 
postle's  epistle  to  the  Colossians,  and  see  the 
difference  between  the  two  epistles*  There 
the  apostle  points  out  a  freedom  from  all  cer- 
emonies and  shows  them  that  they  are  com- 
plete in  Christ  without  them,  and  so  forbid 
the  Colossians  to  touchy  taste  ox  handle,  or  to 
let  any  man  judge  them  in  such  outward 
ceremonies,  to*  No  doubt  but  thy  preacher 
will  tell  thee,that  the  apostle  had  an  allusion 
to  law  ordinances.  Tell  him  to  show  thee  the 
gospel  ordinances  if  he  can  find  them  so  de- 
nominated in  the  bible.  The  reason  why 
such  a  difference  is  made  in  the  spirit  of  the 
epistles  is,  they  were  written  according  to  the 
spirit  of  the  people  to  whom  they  were  di- 
rected. To  the  Colossians  the  apostle  could 
say,  (verse,  5.)     u  Though  I  be  absent  in  the 


364 

flesh,  yet  am  I  with  yon  in  the  Spirit,  joy- 
ing and  beholding  your  order  nnd  stedfast- 
ness  of  your  faith  in  Christ"  But  to  the 
Corinthians,  he  could  not  speak  unto  them, 
as  unto  Spiritual,  but  as  unto  carnal.  "  1  have 
led  you  with  milk,-'  says  he,  "  and  not  with 
meat  ;  for  hitherto  ye  were  not  able  to  bear 
it,  neither  yet  now  are  ye  able  "  The  apos- 
tle begins  the  11th  chapter,  to  the  Corinthi- 
ans in  matters  of  indulgence,  and  about 
things  very  foreign  to  the  concerns  of  the 
church,  at  this  our  day.  He  ends  the  chap- 
ter much  in  the  same  way  that  he  begins  it, 
but  he  enjoins  nothing  but  the  true  Spiritual 
cup  and  bread  of  God,  as  Jesus  Christ  had 
done  at  the  passover,  and  finally  in  all  the 
doctrine  of  his  life. 

We  have  noticed,  Luke,  xxiv.  30. — Acts, 
ii.  24,  26.— xx.  7. — 1st  Cor.  11th  chapter,  &c. 
where  the  breaking  of  bread  is  mentioned  ; 
but  these  passages  show  nothing  in  support 
of  that  which  is  called  the  sacrament.  We 
have  seen  that  the  word  breaking  of  bread 
which  is  generally  so  consecrated  in  the 
minds  of  many,  is  not  indicative  to  any  sa- 
cramental eating.  And  I  might  as  well  sup- 
pose that  the  apostle  celebrated  the  sacra- 
ment with  the  ungodly  ship's  crew  (Acts, 
xxvii.  35.)  because  he  blessed  and  brake  the 
bread  to  them,  as  to  suppose  a  sacramental 
eating  in  either  of  the  above  cases. 

If  we  notice  these  feasts,  w  here  the  break- 
ing of  biead  is  mentioned,  they  were  feasts 


365 

6r  riieals  of  fulness  where  every  one  ate  ac- 
cording to  the  demands  o^nature.  But  what 
is  this  like  a  sacramental  eating  ?  I  have 
seen  one  half  pound  of  bread  with  a  small 
quantity  of  toine  constitute  what  is  called  the 
Lord's  supper  for  fifty  persons.  How  unlike 
to  the  eating  mentioned  in  scripture,  and 
what  a  miserable  representation  of  gospel 
fulness  ! !  My  soul  doth  know  right  well ; 
that  a  man  might  starve  to  death,  both  soul 
and  body,  for  aught  the  nourishtnent  or  vir- 
tue there  is,  ever  was,  or  ever  may  be  found 
in  such  a  supper. 


CHAP.  VIII. 

Bread,  Wine  and  Water  baptism,  one  with  the  law  of  the 
Jews.  The  sacraments  would  be  a  transgression  on  the 
gospel  sabbath — an  addition  to  the  covenant  of  faith  (made 
with  Abraham,)  contrary  to  the  oath  of  God.— Christians 
need  no  types  because  they  have  the  substance. —Because 
the  ordinances  zealously  affect  the  mind,  but  not  well) 
Christians  are  forbidden  to  touch,  taste  or  handle  of  them. 

I  come  now  to  make  a  few  conclusive  re- 
marks, and  show  several  reasons  why  chris- 
tians should  not  serve  under  a  law  of  carnal 
commandments.  1.  I  have  endeavoured  to 
show  that  Christ  has  never  enjoined  them, 
and  that  such  sacraments  have  no  proper 
scripture  from  doctrine* 

It  is  a  point  universally  acknowledged  that 
the  ceremonies  of  the  Jews  ought  to  have  no 


366 

place  among  christians.  The  scriptures 
plainly  show  us  that  they  were  only  shadows 
of  good  things  to  come.  These,  u  stood" 
saith  the  apostle  "  in  meats,  and  drinks,  and 
divers  washings  and  carnal  ordinances  which 
were  imposed  on  them  until  the  time  of  re- 
formation." These  ordinances  were  only 
imposed  until,  the  time  when  the  seed  should 
come  to  whom  the  promise  was  made. 

Then  as  the  law  ordinances  consisted  of 
meats,  drinks  and  carnal  things,  the  question 
is  what  did  these  carnal  things  consist  of  ? 
Answer,  bread,  wine,  and  water.  It  is  well 
known  that  these  things  made  up  the  law  so 
essentially,  that  had  the  law  of  Moses  been 
deprived  of  them,it  would  have  been  robbed 
of  its  most  significant  means,  and  the  law 
did  not,nor  could  it  have  been  complete  with- 
out them.  Then  it  plainly  follows,  that  so 
far  as  christians  are  bound  to  observe  such 
ceremonies  they  mast  be  under  the  law; 
whereas  the  apostle  says  "ye  are  not  under 
the  law  but  under  grace" — Was  the  use  of 
meats  a  carnal  observance  ?  and  was  the 
use  of  water  in  the  Jewish  religion  a  carnal 
eeremony  ?  and  was  not  the  bread,  wine  and 
water  among  them  as  rudiments,  and  ele- 
ments, which  the  Jews  were  obliged  to  serve 
tinder  ;  and  the  very  things  for  which  they 
were  rebuked  for  turning  back  to  ?  (Gal.  iv. 
3,  9. )  Answer,  ves.  Then  if  these  things 
were  under  the  law  ;  and  if  they  were  carnal, 
weak  and  beggarly  elements  as  the  apostle 


361 

calls  them,  then  where  is  the  difference  be- 
tween them,  now  and  then  ?  Surely  there  is 
no  difference — If  it  be  said  that  these  cere- 
monies for  which  christians  so  much  contend, 
were  commanded  by  Christ,  this  never  can 
be  proved.  And  even  if  it  could  be  made 
to  appear,  this  would  not  difference  the  thing, 
for  water  baptism  or  any  other  carnal  thing, 
it  being  done  yesterday  or  to  day,  command- 
ed by  this  or  that  man,  administered  by  this 
or  that  administrator,  would  not  necessarily 
change  the  thing  ;  it  is  yet  a  carnal,  lifeless 
law  ordinance,  and  but  weak  and  beggarly  el- 
ements, still  as  ineffectual  as  to  the  salvation 
of  men  as  it  ever  was. 

Though  it  should  be  ever  so  much  contend- 
ed that  these  are  gospel  ordinances, gospel  insti- 
tutions of  God's  house ;  let  it  be  remembered 
that  there  are  no  such  things  mentioned  in 
the  New  Testament  records,  and  for  the 
want  thereof,  they  are  but  men's  inventions; 
who,  when  it  was.  not  enough  to  wrest  the 
scripture,  they  have  thought  to  serve  them- 
selves a  better  purpose  by  adding  thereto,  and 
so  they  have  given  sacraments,  eucharists, 
gospel  ordinances,  gospel  institutions,  ordi- 
nances of  the  house  of  God,  &:c.  and  these 
things  have  been  so  long  in  use  that  thou- 
sands of  good  christians  as  well  as  my  breth- 
ren in  the  ministry  have  not  stopped  to 
consider  the  impropriety  of  them,  nor  do 
they  seem  to  discover  that  they  are  but  the 
inventions  of  men,  to  bring  about  their  own 
false  notions. 


368 

Natural  reason  teaches  us  that  if  these 
supposed  ordinances  are  binding,  chris- 
tians then  are  under  the  carnal  law,  and  I 
would  as  soon  bring  a  dove  or  two  young 
pigeons,  or  a  lamb  to  the  altar,  as  I  would 
bring  my  proportionate  part  of  bread  and 
wine.  And  1  could  better  furnish  this,  than 
to  traffic  them  for  money,  and  buy  the  wine 
by  the  means  of  the  same.  It  is  not  uncom- 
mon that  the  poor  man  has  been  known  to 
have  his  last  cow  sold  at  vendue,  to  help  pay- 
priest  taxes  and  the  sacramental  expenses  of 
the  church  ;  this  I  should  say  is  law  enough. 
If  it  should  be  said  that  the  drdinances  are 
hot  law  ;  Uieri  they  are  hot  ordinances,  so 
ho  transgression,  though  they  are  hot  obeyed 
or  observed.— -If  it  be  said  that  Christ  has 
commanded  such  carnal  cbhirhahdments, 
then  the  apostle  Paul  must  be  mistaken  when 
he  shows  us  that  Christ  iva§  riot  made  a  min- 
ister "  after  the  law  of  carnal  command- 
ments, but  after  the  power  of  an  endless  life." 
Heb.  vii.  i6: 

IT  it  be  contended  that  christians  are  un- 
der obligations  to  observe  such  ceremonies 
as  baptism,  sacraments;  &c.  this  is  not  only 
making  Christ  a  minister  of  carnal  command- 
ments in  contradiction  to  the  apostle ,;  but  it 
would  argue  a  lack  in  the  doctrine  of  Christ, 
because  he  did  not  preach  nor  practise,  while 
he  was  on  the  earth,  that  doctrine  which  be- 
longed to  him.  Besides  it  would  be  contra- 
dicting the  figures  under  the  law  of  the  tab- 


369 

ernacle,  by  finishing  that  with  water,  &c. 
which  was  to  be  the  work  of  the  Spirit,  as 
we  have  already  seen  in  our  third  chapter. 

1.  As  it  is  inconsistent  that  baptism  and 
sacraments  should  be  enjoined  on  christians, 
because  they  are  one  and  the  same  with  the 
Jewish  law.  2.  It  is  inconsistent  with  the 
oath  of  God  in  the  gospel  covenant  made 
with  Abraham. 

The  apostle  Paul  has  largely  and  very 
clearly  shown  us  that  the  promise  which  God 
made  to  Abraham  was  not  to  his  seed  thro5 
the  law,  (Rom.  iv.  13.)  but  through  the 
righteousness  of  faith.  The  4th  chapter 
of  Romans,  sets  our  subject  in  the  clearest 
light,  and  shows  how7  and  when  the  covenant 
was  made  ;  but  let  it  be  observed  that  the 
works  which  the  apostle  speaks  against,  in 
this  chapter,  are  the  works  of  the  ceremonial 
law  of  Moses,  and  not  the  works  which  de- 
volve on  mankind  as  a  moral  duty,  as  some 
calvinists  have  falsely  taught.  It  is  to  the 
works  of  the  law  that  the  apostle  alludes  in 
all  his  epistles  when  he  strives  to  show  that 
the  Jews  could  not  be  justified  by  works. 

Saith  the  apostle,  (verse  3,  &c.)  "What 
saith  the  scripture  ?  Abraham  believed  God 
and  it  was  accounted  unto  him  for  righteous- 
ness,  Now  to  him  that  worketh,  is  the  re~ 
ward  not  reckoned  of  grace,  but  of  debt.— 
But  to  him  that  worketh  not,  but  believeth 
on  him  that  justifieth   the  ungodly,  his  faith 


370 

is  counted  for  righteousness.  Even  as  David 
also  describeth  the  blessedness  of  the  man, 
unto  whom  God  imputeth  righteousness  with- 
out works"  The  apostle  after  rejecting  all 
carnal  and  lifeless  law  ceremonies,  and  hav- 
ing again,  and  again  shown  that  justification 
was  through  faith,  and  that  faith  was  account- 
ed to  Abraham  for  righteousness  ;  he  next 
proceeds  to  show  that  the  covenant  of  faith 
is  independent  from  all  ceremonial  religion. 
How  was  faith  reckoned  unto  Abraham  for 
righteousness  ?  u  When  he  was  in  circum- 
cision or  in  uncircumcision  ?  not  in  circum- 
cision but  in  uncircumcision."  And  he  receiv- 
ed the  sign  of  circumcision  as  a  seal  of  the 
righteousness  of  the  faith  which  he  had,  yet 
being  uncircumcised  ;    that  he  may  be  the 

FATHER  OF  ALL  THEM  THAT  BELIEVE — ***  who 

walk  in  the  steps  of  that  faith  of  our  father 
Abraham,  which  he  had,  being  yet  uncircum- 
cised. Now  as  the  apostle  shows  that  the 
covenant  was  made  upon  the  conditions  of 
faith  and  not  works,  and  that  the  covenant 
was  made  with  Abraham,  to  include  all  be- 
lievers, we  have  no  need  to  labour  in  this 
place  to  show  that  which  is  so  plainly  held 
forth  in  the  scripture.  Namely,  that  the 
promise  was  touching  the  Spiritual  seed,  and 
that  the  seed  was  Christ,  and  such  as  should 
b  ?lieve  in  him.  We  have  only  to  turn  to  the 
3d  chapter  of  Galatians,  and  see  that  as  this 
covenant  was  confirmedwithout  the  law,  that 
there  could  be  no  alterations  in  it.      The 


571 

apostle  after  chiding  the  Galatiansfor  turning 
back  to  the  law,  and  lor  leaving  the  Spirit, 
as  if  iht  v  thought  to  be  made  perfect  bv  the 
flesh  ;  he  iells  them  that  he  that  worked  mir- 
acles and  administered  to  them  the  Spirit, 
did  it  not  bv  their  ceremonial,  or  law  work, 
but  bv  faith.  tt  Know  ye  therefore,''  he  says, 
M  that  they  which  are  of  faith  the  same  are 
Ike  children  of  Abraham/'  Notice,  reader, 
what  must  be  the  consequence  if  we  are  the 
children  ot  Abraham,  and  our  covenant  is 
confirmed  and  jaiified  with  him.  Kj~'%*  Bath-, 
."  saiih  the  apostle,  *4  1  speak  after  the 
Doer  of  a  man.  ::  be  but  a  man's 

enaut)  yet  if  it  be  connn,.tt1,  no  mm:  disan- 
mliith,  or  apihth  tkett:-:."  lit  it  the  apos- 
tle shows  thai  when  nun  make  covenants, 
there  is  no  alteration  to  be  D  ade  when  Ihej 
are  once  finished.  He  dun  adds.  u  This  I 
say,  that  the  covmojt  J  ilai  wai    .  .  be- 

:.  the  law  which  was  four 
hundred  and  thin \  vt  ,  cannot  disan- 

nul— that  it  should  make  the  promise  of  none 
eject93 

Rt  when   is  it   said  that  the  ordinan- 

•  joined  ^ut,  about  eighteen 
hundred  fears  since  Then  the  covenant 
that  v\;:S  w  bfirn  ed  before  of  God  in  Ct  ist, 
with  our  ia  is  eighteen  bundled 

years  the  i  .,  >\s  us  thai 

inj  such  'i$n;  or s:t ra- 

ts bin  ol  ristiansas 

of  their  salvation,   then  as  the  cere.. 


372 

amount  to  a  law  without  being  any  part  of 
faith,  they  must  be  so  much  in  addition  to 
the  covenant  and  so  much  against  the  oath 
of  God,  who  agreed  to  accept  Abraham  and 
all  believers  upon  the  condilions  of  faith. — 
Some  may  say  that  the  ordinances  are  not 
given  as  means  of  salvation.  This  argu- 
ment charges  God  with  folly  ;  for  if  God; 
through  the  medium  of  Christ,  has  commit- 
ted certain  laws  to  be  observed,  they  must 
contribute  to  salvation,  or  they  are  entirely 
useless.  And  how  formalists  can  teach  that 
the  ordinances  are  means  of  grace,  and  say 
they  are  not  saving,  is  something  that  1  can- 
not comprehend  as  a  consistency. 

When  we  consider  the  time  and  manner 
that  the  covenant  was  made,  we  see  that  it 
would  have  been  contrary  to  the  covenant, 
even  for  God  to  have  enjoined  the  law  of  cir- 
cumcision on  Abraham,  had  it  not  have  been 
that  this  covenant  was  to  be  Spiritually  con- 
firmed in  Christ.  But  as  the  seed  (Christ) 
was  not  as  then  come,  the  law  might  in  jus- 
tice be  given  until  the  seed  came  to  whom 
the  promise  was  made.  Therefore,  saith  the 
apostle,  verse  23,  &c.  "  Before  faith  came 
we  were  kept  under  the  law,  shut  up  unto  the 
faith  which  should  afterwards  be  revealed — 
****  the  law  was  our  schoolmaster  to  brine:  us 
to  Christ,  that  we  might  be  justified  by  faith. 
But,  after  that  faith  is  come,  we  are  no 
longer  under  the  schoolmaster,  for  ye  are  all 
the  children  of  God  by  faith  in  Christ  Jesus. 


373 

For  as  many  of  you  as  have   been  baptized 

INTO    CHRIST,    HAVE    PUT  ON  CHRIST.       There 

is  neither  Jew  nor    Greek,  there  is  neither 

bond  nor  free;  there  is  neither  male  nor  female, 

>  for  ye  are  all  one  in  Christ  Jesus,  and  if  ye  be 

Christ's,  then  are  ye  Abraham's  seed,  and  heirs 

ACCORDING  TO  THE  PROMISE." 

As  I  have  shown  that  such  sacraments  are 
one  with  the  law  of  the  Jews,  and  contrary 
to  the  gospel  covenant,  so  1  will  here  stop 
and  show  that  such  ceremonial  worship  is 
contrary  to  God's  command,  and  that  it  is  a 
transgression  on  God's  Spiritual,  and  true  gos- 
pel sabbath. 

The  sabbath,  comes  from  the  Hebrew 
words  sab'batfA,  signifying  rest,  and  seems  to 
have  been  considered  a  type  of  the  gospel 
rest  found  in  Christ  by  faith.  The  land  of 
Canaan  was  also  considered  a  type  of  the 
same  Spiritual  rest  enjoyed  by  the  Church 
in  this  life,  hence  Watts  has  erred  in  his 
hymn,  when  he  says,  "  There  is  a  land  of 
pure  delight,"  making  the  land  of  Canaan  to 
represent  a  glorified  state  after  death,  for 
they  of  the  land  of  Canaan  were  not  free 
from  a  danger  of  being  invaded  by  foes.— 
There  is  no  tope,  (1  think)  representing  a 
glorified  state  after  death  ;  The  "  New  crea- 
tion" the  "  New  Jerusalem,"  the  uCity  of  the 
living  God,"  and  the  "  kingdom  of  Cod"  or 
the  "  kingdom  of  heaven,"  all  mean  one  thing 
snd  are  accessible  by  the  christian  in  this 
fih 


372 

amount  to  a  law  without  being  any  part  of 
faith,  they  must  be  so  much  in  addition  to 
the  covenant  and  so  much  against  the  oath 
of  God,  who  agreed  to  accept  Abraham  and 
all  believers  upon  the  conditions  of  faith. — 
Some  may  say  that  the  ordinances  are  not 
given  as  means  of  salvation.  This  argu- 
ment charges  God  with  folly  ;  for  if  God; 
through  the  medium  of  Christ,  has  commit- 
ted certain  laws  to  be  observed,  they  must 
contribute  to  salvation,  or  they  are  entirely 
useless.  And  how  formalists  can  teach  that 
the  ordinances  are  means  of  grace,  and  say 
they  are  not  saving,  is  something  that  I  can- 
not comprehend  as  a  consistency. 

When  we  consider  the  time  and  manner 
that  the  covenant  was  made,  we  see  that  it 
would  have  been  contrary  to  the  covenant, 
even  for  God  to  have  enjoined  the  law  of  cir- 
cumcision on  Abraham,  had  it  not  have  been 
that  this  covenant  was  to  be  Spiritually  con- 
firmed in  Christ.  But  as  the  seed  (Christ) 
was  not  as  then  come,  the  law  might  in  jus- 
tice be  given  until  the  seed  came  to  whom 
the  promise  was  made.  Therefore,  saiththe 
apostle,  verse  23,  &c.  "  Before  faith  came 
We  were  kept  under  the  law,  shut  up  unto  the 
faith  which  should  afterwards  be  revealed — 
****  the  law  was  our  schoolmaster  to  bring  us 
to  Chmst,  that  we  might  be  justified  by  faith. 
But,  after  that  faith  is  come,  we  are  no 
longer  under  the  schoolmaster,  for  ye  are  all 
the  children  of  God  by  faith  in  Christ  Jesus. 


373 

For  as  many  of  you  as  have   been  baptized 

INTO    CHRIST,    HAVE    PUT  ON  CHRIST.       There 

is  neither  Jew  nor    Greek,  there  is  neither 

bond  nor  free;  there  is  neither  male  nor  female, 

>  for  ye  are  all  one  in  Christ  Jesus,  and  if  ye  be 

Christ's,  then  are  ye  Abraham's  seed,  and  heirs 

ACCORDING  TO  THE  PROMISE." 

As  I  have  shown  that  such  sacraments  are 
one  with  the  law  of  the  Jews,  and  contrary 
to  the  gospel  covenant,  so  I  will  here  stop 
and  show  that  such  ceremonial  worship  is 
contrary  to  God's  command,  and  that  it  is  a 
transgression  on  God's  Spiritual,  and  true  gos- 
pel sabbath. 

The  sabbath,  comes  from  the  Hebrew 
words  sab'ba^A,  signifying  rest,  and  seems  to 
have  been  considered  a  type  of  the  gospel 
rest  found  in  Christ  by  faith.  The  land  of 
Canaan  was  also  considered  a  type  of  the 
same  vSpiritual  rest  enjoyed  by  the  Church 
in  this  life,  hence  Watts  ha*  erred  in  his 
hymn,  when  he  says,  "  There  is  a  land  of 
pure  delight,"  making  the  land  of  Canaan  to 
represent  a  glorified  state  after  death,  for 
they  of  the  land  of  Canaan  were  not  free 
from  a  danger  of  being  invaded  by  foes.— 
There  is  no  tepe,  (I  think)  representing  a 
glorified  state  after  death  ;  The  "  New  crea- 
tion" the  "  New  Jerusalem,"  the  "City  of  the 
living  God,"  and  the  "  kingdom  of  God,"  or 
the  "  kingdom  of  heaven,"  all  mean  one  thing 
wid  are   accessible  by  the  christian  in  this 


37G 

dueiHg  love  to  God,  and  love  to  man,  is  to  me 
as  light  as  chaff,  and  as  worthless  as  dross, 
and  as  fleeting  as  the  wind. 

As  the  transgression  of  the  typical  sabbath 
was  followed  with  a  curse,  so  those  who  have 
transgressed  the  Spiritual  sabbath  by  busying 
themselves  in  outward  ordinances,  have 
brought  upon  themselves  all  the  miseries  of 
contention,  even  unto  death,  as  I  have  before 
shown. — Did  I  believe  in  what  is  called  Ho- 
jy-time,  I  should  show  by  the  scriptures,  that 
divines  have  committed  three  great  evils  : — 
1.  They  have  rejected  the  seventh  day,  which 
was  the  sabbath  commanded  by  God  under 
the  law  :  2.  They  have  without  any  authori- 
ty from  scripture,  made  choice  of  the  first  day 
of  the  week,  for  the  sabbath  ;  so  in  obedience 
to  Constantine,  they  teach  for  doctrine  the 
commandments  of  men.  The  sabbath  which 
is  now  observed,  was,  as  we  are  informed  en- 
joined by  Constantine  in  the  fourth  century, 
3.  They  have  transgressed  the  Spiritual  sab- 
bath, which  is  the  only  gospel  sabbath,  by 
not  entering  into  the  rest  by  faith  in  Christ 
as  before  shown. 

No  doubt  by  these  remarks,  my  reader  will 
discover,  that  I  do  not  believe  that  one  day  in 
the  week  is  better  than  another,  but  I  would 
observe  that  I  am  willing  to  keep  the  sab- 
bath in  conformity  to  the  laws  of  the  people. 
Should  the  rulers  say  that  one,  two,  or  three 
days  in  the  week  should  be  set  apart  for  wor- 
ship ;  each  day  should  be  equally  respected 


877 

by  me,  but  it  should  be  a  civil  institution  on- 
ly. No  good  nian  will  break  the  law  or  peace 
of  community  in  any  thing  reasonable.  No 
person  should  think  themselves  sanctified  any 
more  for  observing  one  day  more  than  another. 

Teachers  who  frequently  threaten  their 
hearers,  and  many  christian  people  with  aw- 
ful denunciations,  because  they  do  not  follow 
their  tradition  would  do  well  to  enjoin  the  7th 
day  as  a  sabbath^or  shew  us  some  reason  for 
keeping  the  1st  day  of  the  week;  but  I  think 
the  Spiritual  sabbath  to  be  most  essential. 

Nothing  is  more  common,  than  that  chris- 
tians contend  for  the  use  of  the  sacrament,  as 
they  say,  for  signs,  and  on  the  principle,  that 
they  serve  to  affect  the  mind ;  but  because 
such  affection  is  not  grace,  the  apostle  warns 
the  Galatians  against  it,  and  the  means  by 
which  it  was  brought  about.  "  Howbeit," 
saith  the  apostle,  Gal.  iv.  8,  &c.  "  when  ye 
knew  not  God,  ye  did  serve  unto  them"  [ele- 
ments,bread,  wine  and  water]  "  which  by  na- 
ture are  no  Gods,  but  know  after  that  ye  have 
known  God,  or  rather  are  known  of  God,  how 
turn  ye  again  to  the  tveak  and  beggarly  ele- 
ments, whereunto ye  desire  to  be  in  bondage." 
The  apostle  having  warned  them  against 
3uch  ceremonial  worship  as  consisted  in  the 
elements,  he  then  proceeds  to  warn  them  a- 
gainst  every  external  observance.  "  Ye  ob- 
serve," said  he  "days,  and  months,  and  times, 
and  years.  I  am  afraid  of  you,  lest  I  have  be- 
stowed labor  on  you  in  vain ! !  The  apostle 
Hh2 


well  understood  that,  of  such  carnal  obser- 
vances as  professors  in  general  little  consid- 
er; namely,  that  the  blending  of  such  carnal 
ceremonies  with  the  gospel,  much  tends  to 
Show  the  dispensation  of  the  Son  of  God  im- 
perfect. It  leads  the  mind  from  trusting  in 
Christ,  as  the  only  foundation.    Ft  leads  them 

to  build  for  themselves  worldly  tabernacles 
for  worship,  and  hinders  them  from  travelling 
forward  into  the  kingdom  of  God.  It  tends 
to  austerity  and  superstition,  in  will-worship, 
and  a  spirit  of  self- righteousness,  too  subtle  to 
be  perceived  by  such  as  are  the  dupes  of  it. 
— O,  my  soul  doth  mourn  within  me,  when 
I  see  so  many  of  my  fellow  men  caught  in  a 
way  that  seems  right  unto  them,  but  the  end 
thereof  is  death.  It  is  because  such  worship 
tends  to  lead  the  mind  from  truth  to  error, 

^from  the  substance  to  the  shadow,  and  from 

i  every  thing  good  to  every  thing  evil ;  that  the 
apostle  said  to  the  Galatians,  u  O  foolish  Ga- 
latians,  who  hath  bewitched  you  that  you 
should  not  obey  the  truth.     u  Where,"  said 

"he,  "  is  the  blessedness  ye  spake  of?  -** — Am 
I  become  your  enemy  because  I  tell  you  the 
truth,  they  [ordinances]  zealously  affect  you 
but  not  well ;  yea,  they  would  exclude  you, 
that  you  might  affect  them." 

That  the  ordinances  have  the  above  effect 
I  need  not  go  far  to  show,  for  that  spirit  at- 
tends them  that  ever  did,  does,  and  ever  will, 
and  the  more  men  stick  to  them,  the  more 
they  -alienate  from  a  life  in  Christ,  and  the 


379 

mystery  of  iniquity  finds  means  to  work  there- 
by, to  the  great  damage  of  the  church.  But 
says  one,  give  Wfl  the  ordinances ;  it  is  thro* 
ihem  that  we  are  helped  to  remember  the 
sufferings  of  our  Saviour  on  the  cross,  and 
our  scattered  mind  is  concentrated.  Little 
do  christians  think,  that  this  is  the  very  plea 
that  the  papists  have  in  favor  of  images. — 
Hark!  hear  what  Pope  Gregory  III.  wrote 
to  Leo,  the  Greek  emperor,  because  he  had 
.written  against  the  worship  of  images.  "  Be- 
cause you  are  ignorant  and  unlearned,  we  are 
obliged  to  write  to  you  rude  discourses,  but 
full  of  sense  and  the  word  of  God.  We  ad- 
jure you  to  quit  your  pride  and  hear  with  hu- 
mility. You  say  that  we  adore  stone  walls, 
and  boards,  it  is  not  so  my  lord ;  but  these 
symbols  make  us  recollect  the  person  whose 
name  they  bear,  and  exalt  oub  grovelling 
minds.  We  do  not  look  upon  them  as  gods; 
but  if  it  be  the  image  of  Jesus,  we  say,  "  Lord 
help  us."  If  it  be  a  martyr  we  say,  "  St.  Ste- 
phen pray  for  us." 

Dear  reader,  I  do  not  say  my  brethren  are 
papists  ;  but  my  prayer  is  to  God  that  the 
church  may  be  saved  from  the  milk  that  has 
been  sucked  from  the  old  Babylonish  moth- 
er. The  above  instance  shows  that  the  pa- 
pists feel  a  spirit  and  benefit  from  the  use  o  f 
images.  And  no  doubt  that  they  produce  in 
the  mind  of  the  worshippers  that  which  is  re- 
ceived in  the  use  of  bread  and  wine,  &c. — 
The  papists  have  the  image  of  Christ's  body 


380 

ajh1  but  as  natural  as  life  itself,  and  who  can- 
not say  that  this  is  not  much  more  to  the 
purpose  than  a  few  crumbs  of  bread ;  for 
such  as  use  the  bread  and  wine,  use  it  as  they 
say,  to  discover  the  body  of  Christ  on  the 
cross.  Then,  certain,  the  image  is  much 
nearer  the  thing  which  they  would  wish  to 
discover.  Do  they  talk  of  faith,  so  do  the 
papists.  Do  they  talk  of  help  ?  so  do  they.. 
Do  they  speak  of  worshipping  Christ  in  the 
use  of  the  bread  ?  so  do  papists  worship 
Christ  in  the  use  of  the  image  ;  and  who  can 
say  that  the  Spirit  produced  in  the  one,  is 
not  the  same  as  the  other.  Truly  they  zeal- 
ously affect,  but  not  well.  I  think  christians 
ought  to  be  careful  how  they  kindle  a  fire  in 
the  temple  of  God,  on  his  holy  sabbath, and 
come  to  the  rest,  which  is  by  faith  in  Christ. 
My  sole  desire  is,  that  christians  would  be- 
ware of  these  false  rests ;  for  they  are  the 
elementary  heavens  that  never  will  stand  the 
day  of  God*s  coming.  My  soul  says,  pull 
down  the  altar  of  Bethel,  cut  down  the  groves, 
and  take  away  the  fig-leaf  aprons,  that  thou- 
sands are  hiding  and  covering  themselves 
with  ;  that  they  may  see  that  they  are  un- 
covered before  God,  and  learn  to  hide  in 
Christ,  and  worship  in  Spirit  and  in  truth, 
and  bring  the  sacrifice  of  a  broken  heart, 
and  a  contrite  Spirit.  Christians  who  are 
children  of  the  day,  need  no  such  things  as 
ordinances  to  help  their  devotions.  If  they 
have  the  true  baptism  they  walk  in  Christ, 


381 

who  is  light,  and  they  have  the  light  of  life  ; 
they  speak  that  which  they  do  know,  and 
testify  that  which  they  see,  and  that  which 
their  hands  have  handled  of  the  word 
of  life.  Such  are  comforted,  being  knit  to- 
gether in  love,  and  unto  all  riches,  of  the 
understanding  to  the  acknowledgment  of  the 
mystery  of  God,  and  of  the  Father  and  of 
Christ.  "  In  whom,"  saith  the  apostle,  (Col. 
"  ii.  3,  &c.)  are  hid  all  the  treasures  of  wis- 
u  dom  and  knowledge." 

The  design  of  the  apostle  in  his  epistle  to  the 
Colossians,  was  to  teach  them  the  truth  of  the 
gospel,  and  lay  the  true  foundation  whereon  he 
and  others  might  build  and  not  be  ashamed 
nor  mistaken.  Let  us  pursue  this  apostle  to  the 
end.  How  strictly  and  plainly  does  the  apos- 
tle point  out  the  danger  of  a  dependancy  on 
law  ceremonies,  forms  in  will-worship,  &a 
which  through  the  means  of  Judaizing  teach- 
ers always  did  and  still  attends  such  outward 
worship.  After  telling  them,  that  in  Christ 
were  hid  "  all  the  treasures  of  wisdom  and 
knowledge"  he  adds,  ■" And  this  I  say,  lest 
any  man  should  beguile  you  with  enticing 
words"  verse 4. 

The  Colossians  were  in  a  condition  to 
hear  the  truth,  and  too  much  built  upon  the 
truth  to  feel  themselves  shaken  by  the  loss 
of  their  ordinances,  therefore  saith  the  apos- 
tle, "  As  ye  have  then  fore  received  Christ  Je- 
sus the  Lord,  so  walk  ye  in  mm" 

Reader,  do  men  receive  Christ  in  water 


382 

baptism,  and  In  communion  ;  Answer,  no. — ! 
Whet]  christians  first  find  the  refreshing  from 
the  presence  of  the  Lord,  they  are  baptized, 
with  Christ's  baptism  of  the  Spirit  in  the 
kingdom  of  God,  which  is  not  meats  nor 
drinks,  *  but  righteousness,  peace  and  joy  in  the 
Holy  Ghost"  They  would  not  thirik  of  bap- 
tism nor  communion  sooner  than  they  would 
of  purification,  or  the  anointing  with  oil,  &c. 
if  men  who  are  more  ietteral  than  Spiritual  did 
not  teach  it  to  them.  And  I  know  that  the 
first  spoiling  of  christians,  first  take  place  on 
this  ground.  With  what  propriety  do  preach- 
ers exhort  people  to  walk  in  Christ,  as  they 
receive  him,  and  at  the  same  time  seek  to 
press  upon  them,  this  and  the  other  notion, 
with  this  and  that  form. 

Again,  thus  the  apostle  exhorts  them  that 
they  walk  in  Christ.  u  Hooted  and  built  in 
him,  frftd  established  in  ihe  f\ith,"  saith  he, 
"  as  ye  have  been  taught"  [of  Christ]  u  aboun- 
ding Verein  with  thanksgiving.  Beware  lest 
any  man  spoil  you  through  philosophy  and  vain 
d>  cpu,  after  the  traditions  bfmen  after  the  ru~ 
dime  tits  [o!e  pent*]  of  the  world  and  not  after 
Christ.  Oh  !  the  mischief  of  hu  nan  philos- 
ophy, in  matters  of  religion.  What  worldly 
Reasoning,  vain  deceit,  and  spoiling;  has  at- 
tended the  elementary  worship  of  alrnostall 
denominations  in  one  time,  or  in  another. — 
From  Jew,  to  Pope,  to  protestant,  how  much 
mere  abundant  they  have  beet  in  tradition 
and  in  worldly  wisdom  and  deceit,  and  in 


383 

human  reasonings,  than  they  have  been  in 
grace  ?  whereas  all  sufficiency  i3  in  Christ  as 
the  next  words  positively  show.  "  For  in  him 
dwelleth  all  the  fulness  of  the  God-head 
bodily.  And  ye  are  complete  in  him,  which 
is  the  head  of  all  principalities  and  powers" — 
fverse  9,  10.)  What  now  follows,  shows  us, 
that  as  our  wisdom,  fulness,  riches  and  knowl- 
edge is  in  Christ,  so  is  our  bap  ism  and  cir- 
cumcision with  all  our  inward  and  everlasting 
fulness  in  him.  "  In  whom  aho  ye  are  circum- 
cised with  a  circumcision  made  ivithout  hands, 
in  putting  off  the  body  of  the  siiis  of  the  flesh, 
by  the  circumcision  of  Christ.  Buried  with 
him  in  baptism,  wherein  also  ye  are  risen  with 
him  through  the  faith  of  the  operation  of  God 
who  hath  raised  him  from  the  dead"  And  ye 
being  dead  in  your  sins  and  in  tht  circumcis- 
ion of  your  flesh,  hath  he  quickened  together 
with  him,  having  forgiven  you  all  trespasses^ 
blotting  out  the  hand  writing  or  ordinances 
that  was  against  us,  and  taking  it  out  of  the 
way  nailing  it  to  his  cross."  verses  11,  12, 
13,  14. — What  could  Christ  have  done,  or 
Paul  have  said  more  to  show  the  end  of  car- 
nal ordinances  ?  Water  baptism  is  as  plain- 
ly explained,  and  done  away,  as  circumcision. 
It  is  marvellous  to  me  that  men  who  read.the 
scriptures  do  not  see  that  the  apostle  here 
would  rid  his  brethren  of  all  such  ceremonies. 
But  let  us  follow  the  apostle  to  the  end. — 
The  next  verse  shows  ;  Christ  having  "  spoils 
ed. principalities  and  powers ,"  and  ^openly  tri- 


384 

umphing  over  them,"  that  they  are  to "  let 
no  man  therefore  judge  them  in    meat   or 

IN  DRINK,  Or  IN  RESPECT  of  an  HOLY  DAY,  Of  of 

the  new  moon  or  of  the  sabbath  days  which 
are  shadows  of  good  things  to  come ;  but  the 
body  is  christ."  What  can  be  more  plain 
than  the  language  of  this  apostle  ?  he  warns 
them  against  beggarly  elements,  meats, 
drinks,  sabbalh  days,  &c.  telling  them  that 
they  are  but  shadows,  and  that  the  body  is 
Christ.  Are  not  bread  and  wine  here  hinted 
to  ?  and  no  doubt  the  apostle  would  have 
menti  >ned  the  sacrament,  or  eucharist,  as 
well  as  he  has  baptism  and  circumcision,  if 
there  had  been  any  such  thing  in  his  day. — 
As  the  body  is  Christ,  or  the  substance,  the 
apostle  warns  them  lest  they  lose  that  re- 
ward in  a  voluntary  humility,  and  vainly  puf- 
fed up,  fleshly- mindedness,  by  "  not  holding 
the  head,  (C hrist, )from  which  all  the  body,  by 
joints  and  bands,  (having  nourishment  minis- 
tered, and  knit  together,)  increaseth  with 
the  increase  of  god."  Such  as  are  united 
to  Christ  the  head,  by  the  nourishing,  minis- 
tering and  knitting  influence  of  the  true  Spir- 
itual baptism,  and  communion,  are  dead 
from  all  outer  rudiments  and  elements. 

Dear  reader,  notice,  what  follows  in  vers£ 
20th  and  21st.  ICT*  "  Wherfore  if  ye  be  dead 
with  Christ  f i  om  the  rudiments  of  the  tvorldj 
why  as  though  living  in  the  world  are  ye  sub- 
ject to  ordinances  ?  Touch  not,  taste  not, 
handle  not  which  ail  are  to  perish  with  the 


385 

tfsiNG,  after  the  doctrines  and  the  command- 
ments of  men"  Do  not  such  as  use  the  sa- 
crament and  baptism  contend  that  they  are 
ordinances  ?  and  do  they  (ordinances)  not 
perish  with  the  using  ?  Answer,  yes.  Then 
the  apostle  strictly  forbids  that  we  be  subject 
to  such,  and  that  we  even  handle,  touch  or 
taste  of  them. — The  apostle,  in  verse  18th, 
forbade  that  we  let  any  man  judge  us.  This 
is  easily  prevented  by  not  touching  or  tast- 
ing of  these  things  which  perish  in  the  use  ; 
but  instead  of  an  obedience  to  the  apostle's 
injimctiori,  these  very  things  are  urged  upon 
christians  more  than  holy  life,  repentance  or 
any  other  doctrine  of  Christ.  I  have  seen 
many  religious  revivals,  but  I  never  have 
been  indulged  with  the  happiness  of  seeing 
them  end  as  they  began.  They  have  always 
ended  in  division  and  debates  about  ordinan- 
ces, whereby  the  little  good  that  was  done,  is 
generally  turned  into  surmising  and  jeal- 
ousy, and  whilst  the  preachers,  deacons,  and 
other  zealots,  are  scattering  the  bane  of  par- 
tyism,  that  they  may  make  merchandize  of 
the  converts,  and  that  they  may  be  able  to 
make  a  fair  show  in  the  flesh,  some  have  be- 
come haters  of  one  another,  and  ten  fold 
more  the  children  of  hell  then  they  were  be- 
fore such  revivals  took  place.  And  many  of 
the  inexperienced  among  men,  have  falsely 
concluded  th  re  was  nothing  in  religion. — 
What  a  happy  consequence  would  arise 
amongst  professors    of  Christianity,  if  they 

ii 


386 

would  obey  the  apostle's  advice,  and  touch 
not,  taste  not,  and  handle  not,  nor  let  men 
judge  them  in  such  beggarly  elements  as  per* 
ish  with  the  using. 

Do  reader,  turn  to  the  epistle,  and  read  the 
apostle's  advice  for  thyself.  The  baptism  of 
Christ  is  that  one  baptism  of  the  spirit,  which 
is  saving  to  all  them  that  are  baptized  there- 
with. Such  as  are  born  again,  are  born  of 
this  spirit,  they  are  baptized  into  Christ,  into 
his  life  and  resurrection;  and  into  a  death  to 
sin.  They  who  are  thus  baptized  put  on 
Christ,  and  are  baptized  into  one  body,  (Gal. 
iii.  27,  28.)  where  there  is  neither  Jew  nor 
Greek,  bond  nor  free,  male  nor  female,  but 
all  are  one  in  Christ  Jesus.  Such  are  washed, 
sanctified,  justified  in  the  name  of  the  Lord  Je- 
sus, and  by  one  spirit  they  are  joined  to  the 
Lord,  (1  Cor.  vi.  11,  17.)  "  Christ"  saith  the 
apostle,  "  gave  himself  for  the  church,  that 
he  might  sanctify  and  cleans'e  it  with  washing 
of  water  by  the  word,  that  he  might  present  it 
to  himself,  a  glorious  church,  not  having  spot 
or  wrinkle,  or  any  such  thing,  but  "  that  it 
should  be  holy  and  without  blemish,"  (Eph. 
v.  26, 27.)  therefore,  this  is  the  only  gospel 
baptism,  and  according  to  this  baptism,  which 
is  "  according  to  his  mercy  he  doth  save  us  by 
the  washing  of  regeneration*  and  renewing  of 
the  Holy  Ghost  which  he  shed  on  us  abun- 
dantly through  Jesus  Christ  our  Saviour,  Tit, 
iii.  5. 

Thus,  dear  reader,  we  see  that  water  bap- 


387 

tism,  is  superseded  by  the  baptism  of  the  spi- 
rit. And  as  there  is  but  one  Lord,  one  faith, 
and  one  baptism,  (Eph.  iv.  4, 5,)  it  is  to  them 
that  receive  it,  a  resurrection,  from  a  death  in 
sins  to  a  life  of  holiness,  by  washing,regener- 
ation,  and  a  renewing  power  of  the  spiritual 
word,  it  is  to  make  them  holy,  without  spot, 
wrinkle,  or  blemish.  By  this  baptism,  they 
are  baptized  into  one  body,  into  one  death, 
into  one  life,  into  one  spirit,  into  the  one 
faith  of  the  one  hope  and  calling,  one  God 
and  Father  of  all,  who  is  above  all,  and  as 
the  apostle  saith,  f  through  all,  and  in  you  all.' 
This  baptism  is  according  to  that  doctrine, 
which  our  Lord  taught  his  disciples,  when  he 
said,  "  In  that  day  ye  shall  know  that  I  am  in 
my  Father,  and  ye  in  me,  and  I  in  you."  John 
xiv.  20. 

Christ  is  not  only  wisdom,  righteousness, 
sanctification  and  redemption  from  sin,  but  is 
all  to  the  soul  what  natural  provision  is  to  the 
body.  "Verily,  verily," said  Christ,  "except 
ye  eat  the  flesh  of  the  Son  of  man,  and  drink 
his  blood,  ye  have  no  life  in  you,"  John  vi.53. 
"  This  is  the  bread  which  cometh  down  from 
heaven,  whereof  a  man  may  eat  and  not  die. 
I  am  the  bread  of  life."  When  Christ  saw 
that  his  disciples  were  too  natural  minded  to 
understand  the  spirituality  of  his  doctrine,  he 
said  to  them,cIt  is  the  spirit  that  quickeneth,the 
flesh  profiteth  nothing,  the  words  what  I  say 
unto  you,  they  are  spirit  and  they  are  life.9 
This  shows  us  what  is  the  true  communion, 


388 

©r  the  supper  of  the  Lord.  This  is  trie  table 
and  cnp  to  which  the  sons  of  Belial  cannot 
come,  because  it  is  Spiritual.  Saith  the  a- 
postle  Paul,  "  I  speak  as  unto  wise  men," 
[Spiritually  wise,]  "  Judge  ye  uhat  I  say. — 
The  cup  of  blessing  which  we  bless,  is  it  not 
the  communion  of  the  blood  of  Christ  ?  The 
bread  which  we  break,  is  it  not  the  com- 
munion of  the  body  of  Christ?"  1  Cor.  x. 
16,  17,  &c.  Here  the  apostle  shows  the  "Spir- 
itual union  in  the  Spiritual  cup  and  bread  : 
saith  he,  u  for  we  being  many,  are  one  bread 
and  one  body,  for  we  are  all  partakers  of  that 
one  bread."  u  Ye  cannot  drink  the  cup  of 
the  Lord  and  the  cup  of  devils."  If  out- 
ward wine  and  bread  composed  the  com- 
munion of  the  Lord,  then  wicked  men  could 
partake  of  it  as  well  as  saints.  This  is  the 
Spiritual  cup  in  the  neiv  testament  which 
Christ  enjoined  at  the  Passover  supper,  and 
the  very  cup  which  the  apostle  enjoins  on  the 
Corinthians,  when  he  says,  let  a  man  exam- 
ine himself  and  so  let  him  eat  of  that  bread 
and  drink  of  that  cup.  Christ  says,  "  my 
body  is  meat  indeed,  and  my  blood  is  drink 
indeed. "  tC  He  that  eateth  my  rlesh,and  drink- 
eth  my  blood  dweUeth  in  me  and  I  in  him," 
u  he  shall  not  hunger,"  "  he  shall  not  thirst," 
"  he  shall  not  die,"  "  he  shall  live  forever." — 
This  is  the  true  passover  supper,  and  the 
Spiritual  cup  of  the  new  testament  in  the  new 
covenant,  which  is  given  for  the  remission  of 
sin,  and  is  only  enjoyed  in  the   kingdom  of 


389 

God  w  righteousness,  peace  and  joy  in  the 
Holy  Ghost,  where  meats  and  drinks,  or  out- 
ward bread,  wine  and  water,  constitute  no 
part  thereof,  nor  can  they  be  found  within 
the  kingdom  of  Christ. 

Though  the  children  of  the  kingdom  may 
strive  to  blend  such  outward  ceremonies  with 
the  Spirit,  it  is  but  to  smuggle  the  property 
of  a  worldly  jurisdiction  ;  and  the  curse  will 
always  attend  them  with  their  trophy.  This 
bread,  and  this  Spiritual  wine,  is  one  with 
the  Spiritual  baptism.  Saith  the  apostle, 
(1  Cor.  xii.  13.)  u  by  one  Spirit  are  we  all 
baptized,  into  one  body,  whether  we  be  Jew 
or  Greek,  whether  we  be  bond  or  free  ;  and 
have  been  all  made  to  drink  into  one  Spirit," 

Hereabouts  we  may  make  the  first  and  the 
last  end  of  our  subject  meet. 

We  commenced  this  Plea  by  showing  that 
the  typical  law  was  given  to  man  in  conse- 
quence of  transgression.  The  sacrifices  were 
to  signify  to  him  a  Saviour,  and  the  different 
purifications  and  anointings  were  to  teach 
mankind  that  they  were  unholy  and  unclean, 
and  so  far  as  they  were  unholy  and  unclean, 
so  far  they  had  fallen  out  of  the  covenant 
with  God  ;  and  so  far  lost  the  image  of 
God.  But  the  seed  (Christ)  is  now  come — 
magnified  the  law  in  righteousness,  and  nail- 
ed the  ordinances  to  the  cross,  and  by  the 
gift  of  the  Spirit  he  has  re-established  the 
covenant  with  men.  Zion's  sons  are  "re- 
deemed with  judgment,  and  her  converts 
with  righteousness."     They  are  now  by  the 

ii2 


390 

Spirit  sought  out,  sanctified  and  redeemed 
from  the  consequences  of  the  fall.  As  man 
was  created  without  a  typical  law,  so  in  the 
new  creation  of  God  they  are  redeemed  from 
all  types,  and  made  "complete  in  him  who 
is  the  head  of  all  principalities  and  powers." 
Man  was  created  in  the  image  of  God  ;  and 
that  image  was  righteousness,  true  holiness  and 
knowledge,  (see  Eph.  iv.  24.  Col.  iii.  10.) — 
Saith  the  apostle,  "be  ye^renewed  in  the  spirrt 
of  your  mind,  and  put  on  the  new  man  which 
after  God  is  created  in  righteousness  and  true 
holiness  ;  lie  not  one  to  another,  seeing  that 
ye  have  put  off  the  old  man  with  his  deeds ; 
and  have  put  on  the  new  man  which  is  re- 
warded  in  knowledge  after  the  image  of  him 
that  created  him."  As  the  image  of  God  is 
restored  to  man,  the  covenant  comes  with  it. 
"Wherefore,"  saith  the  apostle,  "  the  Holy 
Ghost  is  a  ivitness  to  us ;  after  that  which  he 
had  said  before.  This  is  the  covenant  that  I 
will  make  with  them,  after  those  days,  saith 
the  Lord,  I  will  put  my  \a.ws  into  their  hearts, 
and  in  their  minds  will  I  write  them,  Heb.  x. 
15.  This  law,  in  the  heart  is  God's  holy 
anointing,  and  Spiritual  baptism,  by  which 
the  christian  is  brought  into  God  and  God  in- 
to  him,  therefore  it  is  said,  (2  Cor.  vi.  16. — 
"  Ye  are  the  temples  of  the  living  God,"  as 
God  hath  said,  I  will  dwell  in  them,  and  walk 
in  them  ;  and  again  it  is  said,  (1  Cor.  vi.  19.) 
"  Your  body  is  the  temple  uf  the  Holy  Ghost, 
which  is  in  you,  which  ye  have  of  God,  and 
ye  are  not  your  own." 


391 

Thus,  dear  reader,  the  types  are  all  ful- 
filled when  the  creature  man  is  restored  to 
God.  In  the  restoration,  man  receives  a 
new  name  and  a  new  dwelling.  He  has 
written  "  upon  him  the  name  of  God,  and 
the  name  of  the  city  of  God  which  is  Nevj- Je- 
rusalem, which  cometh  clown  out  of  heaven 
from  God  ;  he  receives  the  mysteries  of  God  ; 
as  in  a  white  stone,  with  the  new  name, 
which  name  none  knoweth  but  such  as  re- 
ceive it.  Rev.  ii.  17.  They  are  brought 
through  the  Spirit  to  have  communion  with 
God,  as  it  is  said,  "  I  will  sup  withhim,  and 
he  with  me"  (Rev.  iii.  20.)  they  are  brought 
to  have  communion  with  angels,  &c.  Saith 
the  apostle,  "  Ye  are  come  unto  Mount  Zion, 
and  unto  the  city  of  the  living  God,  the  heav- 
enly Jerusalem,  and  to  an  innumerable  com- 
pany of  angels,  to  the  general  assembly, 
and  church  of  the  first-born,  which  are  writ- 
ten in  heaven,  and  to  God  the  Judge  of  all, 
and  to  the  Spirits  of  just  men  made  perfect, 
apd  to  Jesus  the  Mediator  of  the  New  Cove- 
nant, and  to  the  blood  of  sprinkling  that 
speaketh  better  things  than  that  of  Abel." — 
Heb.  xii.  22,  23,  24.  Such,  dear  reader,  as 
walk  in  Christ,  and  dwell  in  God ;  they  dwell 
in  the  city  of  God,  and  the  Lord  God  and  the 
Lamb  is  their  light,  and  he  that  walketh  in 
Christ  "  shall  not  walk  in  darkness,  but  shall 
have  the  light  of  life,"  John  viii.  12.  As 
there  is  no  darkness  in  Christ,  so  there  is  no 
darkness  in  God,   then  he  that  walketh   in 


392 

God  and  in  Christ,  walketh  without  darkness, 
and  as  children  of  the  light,  and  of  the  day, 
they  need  no  dim  lamps.  Messed  are  their 
eyes  for  they  see.  Why  then  light  a  candle 
at  noon-day  ?  or  why  put  spectacles  upon  one 
whose  eye -sight  is  good  ?  A  staff  is  for  the 
impotent,  and  signs  precede  the  substance. 
We  admire  or  regard  the  portrait  of  our 
friend  but  little,  when  he  is  present.  Christ 
is  all  to  his  children,  he  is  their  life  from  the 
dead,  their  wisdom,  their  righteousness  and 
sanctification :  they  are  baptized  into  him 
with  that  baptism  wherein  they  are  risen  with 
him  to  newness  of  life,  and  have  their  part  in 
the  first  resurrection.  Their  witness  is  within 
them,  their  hope  is  in  the  Holy  Ghost,  even 
to  that  within  the  veil ;  and  their  understand- 
ing is  to  the  acknowledgment  of  the  mystery 
of  God,  and  of  the  Father,  and  of  Christ,  in 
whom  is  all  wisdom  and  knowledge.  Since 
then,  they  are  complete  in  Christ  :  let  Moses 
and  John  go  their  way,  build  no  more  worldly 
tabernacles,  but  let  God  have  a  place  in  the 
heart  ;  abide  his  instructions  in  the  inmost 
temple  of  the  mind,  and  thou  shall  be  led 
out  of  darkness  into  God's  marvellous  light. 
Thou  shalt  know  the  truth  as  it  is  in  Jesus, 
and  feed  upon  hidden  manna,  whilst  thou- 
sands with  all  their  vain  disputings  about  the 
surface  of  the  letter,  only  get  to  themselves 
death,  disgrace  and  confusion.  Why,  as  tho' 
Christ  was  a  minister  of  carnal  command- 
ments, are  christians  bound  to  observe  a  ty- 


393 

pical  code  of  laws,  and  made  to  transgress 
God's  gospel  sabbath  ?  Why,  as  though  God 
had  falsified  his  covenant  with  Abraham,  are 
we  yet  in  bondage  to  the  weak  and  beggarly 
elements  of  the  world  !  Why  should  the  rent 
be  made  worse,  by  sewing  the  new  cloth  up- 
on the  old  thread- worn  dispensation,  and  why 
put  the  new  wine  into  old  bottles  ?  What 
saith  the  scriptures  ?  Cast  out  the  bond-wo- 
man and  her  son  ;  for  the  son  of  the  bond- 
woman shall  not  be  heir  with  the  son  of  the 
free  woman.  Gal.  iv.  30.  "  Stand  fast  in  the 
liberty  wherewith  Christ  hath  made  us  free, 
and  be  not  again  entangled  with  the  yoke  of 
bondage." 

Said  the  apostle  Paul,  (verse  12,  &c.)  a  I 
would  that  they  were  even  cut  off  which 
trouble  you,  for  brethren,  ye  have  been  call- 
ed into  liberty  ;  only  use  not  liberty  as  an  oc- 
casion to  the  flesh,  but  in  love  serve  one  anoth- 
er. For  all  the  law  is  fulfilled  in  one  ivordy 
even  in  this,  "  Thou  shalt  love  thy  neighbor 
as  thyself."  As  ye  have  received  Christ  Je- 
sus the  Lord,  so  walk  ye  in  him  ;  (Col  ii. 
6,  &CJ  rooted  and  built  up  in  him,  and  es- 
tablished in  the  faith  ;  as  ye  have  been  taught 
abounding  therein  with  thanksgiving.  Dear 
reader,  let  this  be  considered  attentively  by 
thee.  Beware,  least  any  man  spoil  you  thro' 
philosophy,  and  vain  deceit,  after  the  tradi- 
tions of  men  ;  after  the  rudiments  of  the 
world,  and  not  after  Christ.  For  in  him 
dwelleth  all  fulness  of  the  Godhead  bodily. 


394 

Let  no  man,  therefore,  judge  you  in  meats  or 
in  drinks,  or  in  respect  of  an  holy  day,  or  of 
the  new  moon,  or  of  .the  sabbath-days,  which 
are  shadows  of  good  things  to  come,  but  the 
body  is  Christ. — Wherefore,  if  ye  be  dead 
with  Christ  from  the  rudiments  of  the  world, 
why,  as  though  living  in  the  world,  are  you 
subject  to  the  ordinances  ?  ("  Touch  not, 
taste  not,  handle  not,)  which  all  are  to  perish 
with  the  using" 


CHAP.  IX. 

ON  THE  SCRIPTURES. 

Different  notions  relative  to  the  rule9  and  government  of 
the  Church.  The  Scriptures  not  a  sufficient  rule,  nor  is  the 
Spirit  blended  with  the  letter  to  make  the  rule  of  christian 
faith  and  practice.  The  Spirit  alone  is  a  sufficient  guide  in- 
to all  truth  as  the  scriptures  say.  The  scriptures  are  not  the 
word  of  God,  neither  are  the  scriptures  the  gospel.  Christ 
is  the  word  of  God,  and  the  gospel  is  that  which  is  preached 
by  the  spirit  to  all  men. 

Perhaps  there  is  no  book  in  the  world,  (the 
Alcoran  excepted),  for  which  men  have  con- 
tended with  more  zeal  than  they  have  for  the 
bible.  And  though  the  former  has  been  for 
many  years  favored  with  the  most  advocates, 
yet  few  of  them,  if  any,  have  been  more  blind 
and  wicked  than  those  who  have  and  do  ad- 
vocate for  the  latter.  When  I  speak  of  the 
bible,  I  speak  of  the  revelation  of  God — the 


395 

history  of  the  world — the  God  of  thousands— 
a  stumbling  block  to  the  blind,  and  the  foun- 
dation of  priest-craft — the  means  by  which 
satan,  through  his  prelates,  has  served  himself 
the  best  advantage  in  his  kingdom.  The 
bible  is  a  good  book,  little  understood  and  less 
obeyed.  Men  have  strove  to  make  the  bible 
answer  that  which  has  from  time  to  time  suit- 
ed their  designs,  taste  and  times  best. 

As  I  have  observed  that  most  of  the  reli- 
gious contrivances  are  built  upon  the  letter  of 
the  scripture,  I  do  not  feel  free  to  let  these 
few  sheets  go  out,  without  making  a  few  re- 
marks on  the  use,  advantage,  and  misuse  of 
the  bible. 

The  notions  of  the  several  religious  demon- 
inations  on  the  use  and  intention  of  scripture, 
may  be  comprised  in  three  opinions.  The 
first  is  that  the  scriptures  are  the  only  and  suf- 
ficient rule  of  christian  faith  and  practice ; 
and  that,  with  the  scripture,  the  church  is 
completely  furnished;  therefore  no  immedi- 
ate revelation  may  be  expected  at  this  day. 
The  second  opinion  is,  that  the  scriptures, 
with  the  spirit  of  GW,  make  up  the  only  and 
sufficient  rule  for  faith  and  practice  conse- 
quently the  church  must  look  for  revelation, 
because,  (they  say),  that  the  bible  is  a  spirit- 
ual book  and  cannot  be  understood  but  by 
the  spirit.  The  third  class  ascribe  unlimited 
power  to  the  spirit  and  revelation  of  God,and 
say,  that  it  is  through  the  spirit  of  God  that 


396 

the  church  is  to  be  perfected  and  led  accord- 
ing to  all  the  purposes  of  God,  without  being 
dependant  on  the  letter ;  that  is,  they  believe 
that  divine  revelation  is  absolutely  as  neces- 
sary for  the  church  now,as  it  was  in  the  days 
of  the  apostles;  and  as  indispensably  neces- 
sary as  if  there  was  no  bible  at  all.  These, 
though  they  believe  the  spirit  to  be  a  sufficient 
rule,  yet.  they  are  willing  that  all  their  doc- 
trine and  practice  should  be  tried  by  the  scrip- 
tures. They  are  willing  also  to  admit,  that 
whatsoever  doctrine,  (though  pretended  to  be  by 
the  spirit,)  if  it  be  contrary  to  the  intention  and 
tenor  of  the  scripture ;  it  should  be  accounted  a 
delusion  of  the  devil  Of  these  three  opinions 
I  shall  appear  on  the  part  of  the  last,  and  pro- 
ceed to  a  refutation  of  the  others. 

Those  who  are  of  the  first  opinion,  act 
rneasureably  consistent  with  their  belief,  but 
(I  think),  inconstant  with  the  iruth.  They  act 
consistent  with  their  belief  because  they  have 
established  the  discipline  of  their  church  ac- 
cordingly If  it  be  said  that  the  scriptures 
are  the  only  rule  for  the  order  and  the  govern- 
ment of  the  church;  then  the  prosperity  of 
the  church  consists  in  preserving  a  knowledge 
of  the  letter.  To  this  end  a  classical  educa- 
tion is  indispensably  necessary.  For  this  in- 
tent schools  of  divinity  are  kept  up,  seminar- 
ies of  learning  are  established,  and  if  it  is  right 
that  the  cause  of  God  should  be  supported  it 
cannot  be  done  without  great  expense  of  time 
and  money, or  that  which  is  equivalent ;  and 


397 

is  it  right  that  a  few  individuals  should  preach 
and  support  the  supposed  cause,  attheirown 
expense  ?  Answer,  no :  the  parishioners  should 
be  taxed,  and  made  to  bear  their  proportion- 
ate part,  in  the  support  of  the  church,  sacra- 
ments, &c.  And  indeed,  if  divine  revelation 
has  ceased,  and  if  the  church  is  dependant  on 
the  letter,  then  the  wise  amongst  men  should 
be  selected  and  educated  at  the  expense  of 
the  people,  and  when  it  is  necessary  that  they 
spend  from  seven  to  fourteen  years  for  accom- 
plishment in  the  different  languages ;  it  is 
right  that  they  should  for  their  time  and  mon- 
ey be  rewarded,  according  to  their  proficien- 
cy. If  a  man  is  idle,  and  does  not  get  that 
accomplishment,  which  he  had  ought,  give 
him  a  reasonable  support ;  if  he  knows  little, 
he  need  to  study  the  more,  so  he  cannot  la- 
bor ;  give  him  three  hundred  dollars  a  year. 
If  a  man  is  more  valuable  his  care  for  the  flock 
must  be  in  proportion  to  the  qualification  of 
his  mind  ;  and  if  a  valuable  man,  (valuable 
men  are  scarce,)  undoubtedly  the  offices  of 
the  church,  with  all  its  business,will  be  crowd- 
ed upon  him  ;  give  him  fifteen  hundred  dol- 
lars a  year,  it  is  just  that  the  man  should  be 
rewarded  according  to  his  merit.  If  money 
is  scarce,  be  careful  and  make  the  lax  equal, 
the  rich  with  the  poor,  and  for  the  want  of 
funds,  take  a  cow ;  no  matter,  if  it  is  the 
last  the  poor  man  has;  it  is  just  that  he  should 
pay  his  proportion  with  the  rest.  If  the  church 
is  dependant  on  the  letter,  the  preacher  has 

Kk 


398 

no  divine  aid  to  expect,  therefore  he  never 
should  attempt  to  deliver  his  discourses  ex- 
temporarily,  let  him  write  down  his  discourse 
in  a  book,  and  if  he  should  teach  the  people 
an  error,  it  is  only  for  the  want  of  a  belter  ed- 
ucation, that  he  might  understand  the  bible 
more  perfectly.  I  say  this  method  of  pro- 
cedure is  measureably  consistent  with  the 
tenets  with  which  it  is  connected,but  I  say  it 
is  inconsistent  with  the  trulb. 

First.  It  is  inconsistent  that  Christ  should 
have  come  into  the  world  to  suffer  and  to 
bring  a  dispensation  so  much  inferior  to  the 
law  of  Moses.  The  apostle  when  speaking 
of  the  ministration  of  the  law  dispensation,  (2 
Cor.  iii.  7,  8, 9,  &c.)  shows  that  it  was  reckon- 
ed without  glory,  because  the  ministration  of 
the  spirit  was  much  more  glorious.  And  it  is  said 
that  "  Moses  put  a  veil  over  his  face,  because 
the  children  of  Israel  could  not  steadfastly  look 
to  the  end  of  that  which"  was  to  be  "  abolish- 
ed." Certainly  this  saying  of  the  apostle  has 
an  allusion  to  the  dispensation  of  the  gospel, 
when  he  spoke  of  that  excelling  glory.  Now 
reader  shall  we  say  that  the  apostle  here  had 
an  allusion  to  the  bible  ?  Answer,  no :  for 
there  is  not  the  least  reason  to  bring  in  support 
of  the  notion.  When  we  look  at  that  dispen- 
sation, God  was  the  interpreter  of  the  law. 
A  priest  repaired  to  the  altar,  and  the  Lord 
was  heard  to  speak  in  the  most  momentous, 
down  to  matters  of  a  very  small  importance. 
A  sure  interpretation  with  proper  instruction. 


399 

was  sure  to  be  given  to  the  people.  What 
have  we  like  the  testimony  of  angels  or  a  burn- 
ing bush  ?  What  have  we  like  the  miracles 
of  Egypt,  and  the  dividing  of  the  sea  ? 

What  guide  have  we  like  the  pillar  of  cloud 
by  day  and  the  pillar  of  fire  by  night?  What 
witness  have  we  like  the  burning  and  thun- 
derings  of  Mount  Sinai  ?  What  witness  have 
we  that  God  regards  his  people  more  now 
than  when  he  gave  them  bread  from  Heaven 
for  the  space  of  forty  years  ?  What  will  be 
to  us,  the  testimony  of  Samuel,  when  God 
spoke  to  him  with  an  audible  voice,twice,and 
again  twice  ?  Is  that  dispensation  removed, 
and  a  better  exchange  made  to  us  by  giving 
us  the  bible,  a  dark  and  intricate  volume, 
which  takes  seven  years  to  understand  ;  yes, 
seven  years  twice  told,  leave  the  people  as 
much  in  the  fog,  as  to  the  knowledge  of  the 
real  truth  as  when  they  first  began.  What  a 
miserable  exchange  is  this ! 

Could  we  not  say,  Lord  take  back  the  pre- 
cious book,  and  give  us  Moses  to  go  before 
that  we  may  be  no  longer  doubtingabout  this, 
that  and  the  other  noting  or  the  interpreta- 
tion of  this  or  that  scripture.  Surely  1  think 
common  sense  teaches  us  that  the  bible  is  no- 
thing to  be  compared  w7ith  the  glory  of  the 
law  dispensation  besides  the  many  difficulties 
which  attend  such  notions. 

If  there  be  no  revelation  of  the  Spirit,  then 
there  is  no  knowledge  of  God,  to  one  more 
than  another,   the  letter  is  all,   and  all  who 


400 

read  may  be  equally  benefitted.  It  is  use- 
less to  talk  of  saint  and  sinner,  and  of  being 
born  again,  seeing  there  is  no  Spirit  to  be 
born  of.  This  doctrine  is  inconsistent  with 
the  scriptures,  for  the  writings  of  all  the  an- 
cient christians  bear  a  testimony  of  the  Spirit. 
Saying,  "It  is  the  Spirit  that  quickeneth, 
(John  vi.  63.)  It  was  the  Spirit  that  gave  them 
utterance,  (Acts,  ii.  4.)  it  was  the  Spirit  by 
which  Stephen  spake  when  the  Jews  were 
notable  to  resist  him,  (Acts,  vi.  10.)  it  is  by 
walking  in  the  Spirit  t\v&t  christians  are  free 
from  condemnation,  (Rom.  viii.  1.)  the  law 
of  the  Spirit  of  life  makes  free,  (verse  2.)  it 
is  by  the  Spirit  of  God  dwelling  in  us,  that 
we  are  redeemed  from  the  flesh  ;  and  from 
the  carnal  mind,  (verse  10.)  it  is  the  Spirit  of 
God  dwelling  in  us  that  quickeneth  our  mor- 
tal bodies,  (verse  11.)  by  the  Spirit,  the  deeds 
of  the  body  are  mortified,  and  life  obtained, 
(verse  13.)  by  the  Spirit  we  cry  Abba  Father, 
(verse  15.)  it  is  the  Spirit  that  beareth  wit- 
ness with  our  Spirit,  that  we  are  the  children 
of  God,  (verse  16.)  the  Spirit  maketh  inter- 
cessions for  us,  (verse  26.) 

It  was  by  the  Spirit  that  both  wisdom  and 
knowledge,  faith  and  miracles,  tongues  and 
prophecies  were  obtained.  1  Cor.xii.  8,9, 10. 
It  is  by  the  Spirit  that  we  are  all  baptized  into 
one  body,(l  Cor.xii. 13.)and,"  ?/«»!/  man  have 
net  the  Spirit  of  Christ,  he  is  none  of  his." — 
Rom.  viii.  9. 

When  we    once  do  away    the  idea  of  the 


401 

Spirit,  we  may  at  once  put  away  the  belief 
that  there  is  a  good  man  on  the  eanh  ;  and 
we  may  just  as  well  throw  away  the  bible  as 
to  perplex  ourselves  with  it.  For  the  promis- 
es of  life  therein,  are  only  to  such  as  abide 
in  Christ  whereby  they  partake  of  Spiritual 
sap  and  nourishment  through  him. 

Feeling  that  the  first  opinion,  is  sufficiently 
refuted,  1  pass  to  notice  that  opinion  which 
would  incorporate  the  letter  with  the  Spirit 
This  opinion  is  as  inconsistent  (all  but,)  as 
the  former.  For  if  it  takes  the  letter  to  make 
out  the  one  rule,  then  no  person  can  be  a 
christian  without  the  bible.  If  it  should  be 
acknowledged  that  there  are  christians  who 
know  nothing  about  the  bible,  then  we  sup- 
pose that  the  Spirit  of  God  is  sufficient,  in- 
dependent of  the  letter;  but  otherwise,  this 
opinion  lays  us  under  obligation  to  the  letter 
as  well  as  that  notion  already  noticed.  These 
may  establish  their  seminaries  of  learning  as 
well  as  others,  and  though  they  cry  out  much 
against  preaching  for  money,  and  against  the 
notion  of  making  learning  a  necessary  qual- 
ification for  a  preacher,  yet  they  pillage  the 
labors  of  the  more  industrious  ;  for  as  they 
say  that  they  could  not  have  a  rule  without 
the  bible,  surely  some  one  must  have  had 
learning,  or  they  must  have  been  destitute  of 
a  rule.  Their  own  system  declares  that  it 
is  necessary  that  a  knowledge  of  the  letter  be 
preserved,  this  may  as  well  be  done  at  their 
Kk2 


402 

expense  as  others.  The  people  of  this  opin- 
ion are  much  opposed  to  preaching  by  note, 
but  I  confess  that  for  twenty  years  past,  I  have 
never  heard  one  of  them  preach  in  any  other 
way.  For  though  they  do  not  take  their  pen 
and  write  down  their  sermons,  they  do  that 
which  is  worse.  The  man  who  taketh  is  pen 
first  chooses  his  text,  and  by  the  help  of  his 
concordance,brings  such  passages  as  will  fa- 
vor his  ideas  of  the  subject ;  consequently 
the  people  hear  the  scriptures  explained  to 
them  in  order.  But  these  last  choose  a  text 
but  instead  of  committing  the  subject  to  or- 
der by  the  pen,  they  trust  their  memory  ; — 
consequently  their  subject  is  more  or  less  ir- 
regular. What  they  labor  about,  is  the  let- 
ter, the  difference  is  then,they  first  transcribe 
their  notes,  and  the  other,  (for  notes,)  read 
out  of  the  epistles.  As  both  of  them  ack- 
nowledge that  they  could  do  nothing  without 
the  bible,  I  infer,  that,to  take  the  letter  from 
them,  they  would  have  nothing  to  do. 

As  every  error  has  its  own  inconsistency  in 
it,so  we  may  see,  by  pursuing  our  subject  a 
little  further  the  inconsistency  of  blending  the 
letter  with  the  Spirit.  It  is  said  that  we  must 
try  theSpirit  by  the  word  (meaning  the  letter.) 
Notice,  reader,  Id*  if  the  bible  be  a  spiritual 
book,  as  they  say,  and  cannot  be  understood, 
but  by  the  Spirit,  then  why  go  to  the  bible  to 
try  the  Spirit?  for  if  the  bible  cannotbe  under- 
stood but  by  the  Spirit,then  it  remains  that  we 
are  under  the  necessity  of  knowing  that  we 


403 

have  got  the  Spirit  of  God,before  we  go  to  try 
ourselves  by  the  bible.  Here  it  is  plain  that 
this  notion,  that  the  letter  and  the  Spirit  are 
inseparably  connected,  contradicts  itself.  I 
say  that  1  have  got  the  Spirit :  is  there  a  pos- 
sibility that  I  am  deceived  ?  Yes,  says  one. 
Then  how  shall  1  know  that  I  have  the  true 
Spirit  ?  Until  this  knowledge  can  be  obtain- 
ed according  to  their  notion,  the  bible  is  com- 
pletely useless.  The  idea  that  the  letter  is 
incorporated  into  the  Spirit, to  help  make  out 
the  dispensation  of  the  gospel,  supposes  that 
men  cannot  be  saved  without  the  bible.  I 
say  the  scriptures  are  not  so  much  as  one 
stone  in  the  foundation  upon  which  God  has  made 
man's  salvation  dependant.  If  so,  what  has 
become  of  all  such  as  have  died  without  the 
knowledge  of  the  bible  ?  Shall  millions  and 
tens  of  millions  of  poor  souls  be  damned  be- 
cause they  have  no  knowledge  of  the  scrip- 
tures ?  Shall  they  be  damned  for  not  obtaining 
a  knowledge  of  that  which  they  did  not  know 
was  in  the  world  ?  Shall  they  be  consigned 
to  everlasting  misery  for  want  of  that,of  which 
they  had  no  knowledge,  nor  means  whereby 
they  might  obtain  it  !  !  What  has  become  of 
the  multitude  of  infants  and  others  who  have 
not  come  to  the  knowledge  and  means  of  un- 
derstanding  the  scriptures  ?  Shall  all  these  be 
damned  ?  |C7*  This  does  militate  against 
the  wisdom  and  justice  of  God,  and  against 
the  gospel  dispensation  and  it  cannot  (I  think) 
justly  be  denied. 


404 

Though,  these  sectaries,  both  the  former 
and  the  latter  say,  that  the  scriptures,  or  the 
scriptures  with  the  spirit,  make  up  the  one  rule 
of  faith  and  practice ;  yet  how  inconsistent 
do  they  act  with  their  profession  ;  for  if  these 
make  up  the  faith  of  the  church,  and  as  they 
say,  the  only  and  a  sufficient  rule,  then  why  do 
they  add  to  them  their  articles  of  faith  or 
church  discipline.  These  disciplines  appear 
to  be  so  necessary  to  their  framers,  that  they 
think  it  is  impossible  that  the  church  should 
do  well  without  them.  Does  not  this  argue 
their  pretended  rule  is  not  sufficient  for  them? 
There  are  other  orders  of  people  who  object 
to  a  discipline  for  the  reason  aforesaid  that  the 
scriptures  with  the  Spirit  ofGod,arethe  only 
and  and  a  sufficient  rule  :  but  if  their  rule  is 
perfect  and  sufficient  to  bring  them  to  the 
truth,  why  do  they  constitute  two  classes  of 
people.  Surely  it  is  plain  to  be  seen  that 
some  of  them  intend  to  deceive  one  another? 
or  their  rule  is  not  sufficient  to  bring  them 
to  the  truth,  for  their  preaching  is  very  dif- 
ferent one  from  the  other,and  indeed  there  is 
but  a  little  fellowship  between  them. 

Should  I  say  that  the  scriptures  of  them- 
selves, or  that  the  scriptures  blended  with  the 
Spirit  of  God  are  not  a  sufficient  rule,  the 
reasons  already  suggested,  with  a  hundred 
others,  that  I  might  bring,  would  appear  in 
support  of  my  assertion.  Should  I  say  that 
the  Spirit  of  God.  of  itself  is  a  sufficient  rule, 
to  this  all  the  scripture  testimony  would  a- 


405 

gree.     The  mischief  of  divisions   and  subdi- 
visions among  professors,  come  by  blending 
the  letter  with  the  Spirit,  whereas  the  Spirit 
has  nothing  to  do  with  the  letter,  but  is  inde- 
pendent and  perfect  of  itself.     If  we  turn  to 
the  letter   of  the  scripture,  it    is  there,  men 
form  all  their  different  doctrines  and  notions. 
The  scriptures,  through  the  disorganized  sys- 
tem of  their  understanding,   amounts  to  an 
imperfect  rule,  and  to    blend  the  letter  with 
the   Spirit  renders  the  rule   of  the  christian 
faith  and  practice  still  imperfect;  and  denom- 
inations are  multiplied  upon  the  letter,  and 
are  left  to  dash  one  upon  the  other  as  they  do, 
the  Spirit  of  God   will  not   help  them  form 
tenets   on  baptism   and   communion.     The 
Spirit  will   not  tell    men  whether   baptism 
should  be  by  immersion,  sprinkling  or  pour- 
ing ;  whether  the  sacramental  bread  should 
be  leavened  or  unleavened  ;  whether  the  sa- 
crament should  be  given  in  the  morning  or 
in  the  evening  ;  whether  men  should  be  open 
or  close  commnnioners  :  in  all  these,  people 
have  been  governed    by  their  own  judgment, 
and  as  they  have  received  the    scriptures  for 
more    than   what  they   were    intended,  (as  I 
shall  hereafter  show,)  the  letter  has  killed — 
they  have  not  yielded  to  be  led  of  the  Spirit, 
but  have  been  bending  the  Spirit  to  the  let- 
ter, and  so  to  their  own  judgment  and  under- 
standing.    The  notion  of  binding  the  Spirit 
to  the  letter   is  not  consistent  with  reason, 
and  no  less    inconsistent  with  the  scriptures. 


406 

It  is  often  said  that  we  are  to  try  the  Spirit  by 
the  word,  (meaning  the  letter,)  but  there  is 
no  scripture  to  that  effect.  It  is  said,  (1  John 
iv.  1.)  "  Try  the  Spirits  whether  they  be  of 
God"  It  is  the  false  Spirits  that  are  to  be 
tried,  by  the  Spirit  of  God,  but  the  Spirit  of 
God  is  not  to  be  arraigned  to  our  tribunal  ; 
but,  by  the  Spirit  of  God,  we  are  to  be  tried, 
and  to  try  every  thing  else,  even  the  scrip- 
tures themselves  are  tried  by  the  Spirit  of 
God. 

What  spiritual  knowledge  do  men  derive 
from  the  scriptures  ?  Do  the  scriptures  first 
tell  the  preacher,that  he  has  a  call  fromGod  to 
preach  :  and  in  what  place,  and  from  what 
tfixt  does  he  learn  his  duty,  and  the  condi- 
tion of  his  people  ?  How  do  men  know  that 
there  was  ever  a  Saviour  from  the  scripture? 
Surely  he  may  be  favored  with  the  best  his- 
torical reasons,  but  historical  reasons  do  not 
amount  to  a  proper  evangelical,  orchristain 
knowledge,  he  must  be  ignorant,  for  aught  of 
any  saving  knowledge  he  may  gain  in  any 
way  but  by  the  Spirit  of  God, 

Here  i  will  appear  in  vindication  of  the 
sufficiency  of  the  Spirit  of  God,  as  the  only 
rule  of  faith  and  practice,  christian  perfec- 
tion and  knowledge.  I  say  that  a  proper 
k'rioW.le'dge  of  God  is  not  given  by  the  scrip- 
tures, or  the  Jews  had  the  scriptures  as  wsell 
as  we,  and  yet  it  was  said  of  them,  (Jer.  v. 2.) 
"  t!  vr  they  say  the  Lord  liveth,  surely  they 
mew  falsely.*'    There  is  much  difference  be- 


407 

tvveen  a  scriptural  knowledge  and  a  prope? 
christain  knowledge  of  God,  as  (here  is  be- 
tween the  historical  knowledge  of  fire,  and 
that  knowledge  which  is  imparted  by  the 
power  of  the  element  itself.  It  is  not  uncom- 
mon that  letteral  men  destroy  the  use  of  the 
scriptures  by  putting  too  much  stress  upon 
the  letter.  A  preacher  in  my  hearing  once 
declared  to  a  congregation,  that  if  it  were  not 
for  the  scriptures,  mankind  would  not  know 
whether  they  were  men,bears  or  other  beasts. 

My  reader  can  judge  for  himself,  whether 
the  heathen  as  they  are  called,  do  not  know 
themselves  and  each  other,  from  beasts,  &c. 
I  record  the  above  instance,  because  I  know 
that  preachers  are  daily  sending  forth  such 
expressions  in  favor  of  the  letter,  whereby  the 
mind  of  the  unspiritual,  become  attached  to 
the  bible,  as  the  Mahometans  are  to  the 
Alcoran. 

Some  contend  that  men  could  not  know 
whether  they  had  religion,  yea  or  nay,  but  by 
the  bible.  When  we  consider  that  the  name 
is  no  part  of  the  thing,  the  assertion  would 
simply  amount  to  this,  that  men  could  not 
know  the  presence  of  God,  but  by  the  scrip- 
ture ;  this  would  be  reducing  the  religion  of 
Jesus  Christ  which  is  inwardly  in  the  soul  to 
a  mere  form  and  theory,  as  if  it  could  be  com- 
municated to  men  by  word  without  power: 
but  contrary  to  this,  there  are  instances  where 
men  have  labored  in  the  ministry  for  for- 
ty years,  with  all  the  sagacity  of  a  wise  and 


403 

prudent  mind,  and  though  possessed  of  all  the 
privileges  of  human  learning,  they  have  in  the 
end  been  brought  to  know  the  u  truth"  as  the 
Psalmist  says,  "  in  the  inner  parts,"  and  have 
acknowledged,  that  notwithstanding  their  in- 
cessant labor  on  the  scripture,  they  have 
found  themselves  at  last  without  a  knowledge 
of  the  gospel  truth. — They  have  found,  that 
their  attention  had  been  too  much  on  the  let- 
ter, whereby  they  had  not  enough  heard  to 
the  inward  teachings  of  the  Spirit.  This 
shows  us  that  the  truth  is  only  to  be  found  by 
the  Spirit,  and  I  appeal  to  every  person  who 
is  acquainted  with  revealed  religion,  when 
they  were  brought  to  know  the  truth,  if  they 
were  not  disappointed ;  yea,  with  all  their 
reading,  and  worldly  attainments,  their  lan- 
guage is  the  language  of  truth:  "  /  was  led  in 
a  way  which  1  knew  not,  and  in  a  path  which  J 
had  not  seen" 

For  instance,  a  man  never  knew  pain,  or 
the  distress  of  any  particular  disorder — though 
I  might  be  suffering  under  its  keenest  influ- 
ence, by  what  means,  or  manner  of  commu- 
nication could  I  impart  an  unlimited  or  prop- 
er knowledge  of  my  distress;  seeing  the  man 
is  a  stranger  to  the  nature  of  my  disorder  ? — 
My  distress  is  invisible  to  the  natural  eye. — 
So  is  the  work  of  reforming  grace  equally  in- 
visible to  the  natural  understanding.  We  see 
in  the  nature  of  our  subject,  that  the  thing 
must  exist  before  a  description  cap  be  given, 
hence,  when  we  look  into  the  scriptures,  we 


409 

read  that  "  love  worketh  no  ill  to  his  neigh- 
bour," (Rom.  xiii.  10.)  and  that,  "  We  know 
that  we  have  passed  from  death  unto  life, be- 
cause we  love  the  brethren,"  (1  John,iii.  14.) 
but  the  Question  is,  are  we  only  sensible  of 
love,  because  we  so  read  the  scriptures  ? — 
Certain,  I  think  it  is  self-evident  that  what 
we  read  is  no  part  of  the  thing,  but  only  a 
description  of  that  principle  which  we  before 
had  within  us ;  this  shows  us  that  the  thing, 
or  that  the  principle  existed  previous  to  the 
description  of  it.  This  shows  us  that  Chris- 
tianity may,  and  does  exist,  without  the 
knowledge  of  the  letter  5  and  so  independent 
is  the  Spirit  from  the  letter,  that  u  He  that  be- 
lie veth  hath  the  witness  within  himself"  1  John 
v.  10.  God's  Spirit  hath  its  own  interpreta- 
tion in  it,  and  the  heathen  as  well  as  thou- 
sands of  others  who  know  nothing  about  the 
letter,  feel  from  time  to  time,  its  powerful  in- 
fluence. I  certify  that  I  knew  the  dealings 
of  God  with  me,  while  as  yet  I  was  destitute 
of  a  knowledge  of  the  scriptures.  If  it  were 
not  for  the  Spirit,  I  ask  how  christians  could 
know  their  sins  forgiven  ?  certain  the  scrip- 
tures of  themselves  cannot  give  this  knowl- 
edge, surely  the  scriptures  read  alike  to  all 
men,  and  if  they  read  alike  to  all,  then  was 
it  not  for  the  image  of  the  Spirit  prepossessed 
in  the  soul,  then  certain  the  christian  would 
not  recognize  that  image,  when  it  is  describ- 
ed, sooner  than  any  other  man.  Let  us  sup- 
pose the  scriptures  to  be  a  mirror.     Must  not 

L  1 


410 

the  person  be  possessed  with  body  and  parts, 
before  he  can  discover  himself  therein,  and 
though  the  person  discovers  his  features  now, 
this  does  not  show  that  the  man  had  no 
knowledge  of  himself  before. — Again.  How 
shall  we  be  able  to  find  our  membership  in 
the  church  or  body  of  Christ  ?  What  scrip- 
tures inform  me  that  I  must  preach  or  that  I 
must  wait  on  exhortation  ?  How  shall  we 
know  whether  our  call  is  to  the  work  of  mir- 
acles. interpretation,prophecy,or  whether  our 
gift  is  that  of  discerning  of  Spirits  ?  This,  I 
think,  must  be  the  work  of  the  Spirit  to  dis- 
cover to  us  all  these  things. 

Nothing  can  be  more  clear  than  that  the 
Spirit  independent  of  the  letter  is  the  proper 
rule  ;  and  that  the  christian  may  possess  a 
knowledge  of  God  though  he  may  be  desti- 
tute of  a  knowledge  in  the  letter,  and  though 
the  Spirit  does  not  bring  with  it  the  name, 
(religion,)  yet  it  brings  the  nature  of  Christ, 
which  is  good  enough  without  a  name. 
•  It  is  by  the  Spirit  of  Godr  that  men  are 
taught  the  things  of  God,  and  he  that  is  Spir- 
itual knoweth  all  things,  the  Spirit  leadeth 
into  all  truth.  "As  many  as  are  led  by  the 
Spirit  of  God,arethe  sons  of  God."  Itis  said, 
(1  John,  ii.  27.)  "  the  same  anointing  which 
ye  have  received  of  him,  abideth  inyou,and 
ye  need  not  that  any  man  teach  you,  but  *** 
the  same  anointing  teacheth  you  of  all 
things." 

Now  reader,  if  it  should  be  asked  me  what 


411 

I  think  of  the  bible,  I  think  it  is  one  of  the 
best  of  books  ;  but  for  us  to  be  profited  by  it, 
we  should  receive  it  for  just  that  which  it  is, 
no  more  nor  no  less.  Such  as  read  the  scrip- 
tures, should  be  careful  to  observe  that  they 
are  naturally  divided  into  two  parts,  (to  wit,) 
history  and  divine  revelation.  That  part  of 
the  scriptures  which  relate  to  revelation  is 
the  books  of  Jeremiah,  Isaiah,  Exekiel, 
Psalms,  with  the  Epistles  of  the  apostles,  and 
that  book  called  Revelations.  These  books 
with  all  such  scriptures  as  speak  of  the 
coming  of  the  Messiab,and  relate  to  doctrine, 
may  be  called  revelation.  But  all  the  old 
Testament  records,  which  relate  to  the  Jew- 
ish wars,  with  the  four  evangelists,  and  the 
book  of  Acts  are  all  history.  It  is  such  scrip- 
ture as  we  call  revelation,  that  meets  the  re- 
velation of  the  Spirit  in  the  heart  of  every 
christian.  Should  the  christian  turn  to  the 
book  of  Psalms,  he  would  there  trace  every 
feature  of  his  soul,  either  in  sorrow  or  in  joy. 
Should  he  turn  to  the  Prophets,  and  mark  the 
beautiful  harmony  there  is  between  their 
prophecies,  and  view  the  kingdom  of  Christ 
illustrated  by  the  most  beautiful  metaphors, 
he  has  joy  because  he  feels  that  they  are  all 
fulfilled  by  the  measure  of  the  Spirit  which 
he  enjoys.  If  we  read  in  the  epistles  of  the 
apostles,  these  generally  relate  to  doctrine, 
and  but  little  is  said  about  ordinances.  The 
doctrine  of  the  apostles  are  so  dearly  set 
forth,  that  they  need  but  little  explanation. — 


412 

Here  we  read  that  the  works  of  the  flesh,  are 
manifested  in  adultery,  fornication,  unclean- 
ness,  lasciviousness,  idolatry,  witchcraft,  ha- 
tred, variance,  emulation,  wrath,  strife,  sedi- 
tion, heresies,  envyings,  murder,  drunkenness, 
revilings,  and  such  like.  Of  the  Spirit,  it  is 
said,  that  the  fruits,  are  love,  joy,  peace,  long 
sufferings,  gentleness,  goodness,  faith,  meek- 
ness, temperance,  Sec.  These  all  are  doc- 
trines,which  immediately  are  connected  with 
the  doctrines  of  the  gospel  preaching.  These 
admit  of  but  little  doubt  or  dispute  amongst 
christians ;  the  fruits  of  the  flesh  and  the  fruits 
of  the  Spirit,  are  as  self-evident  as  the  sun  at 
noon-day.  It  is  in  these  scriptures  that  the 
christian  feels  his  witness  because  they  cor- 
respond with  the  witness  of  the  Spirit,  which 
he  has  within  him.  And  as  they  correspond 
with  his  feelings,  they  are  to  him  a  witness 
and  confirmation  of  hope.  When  we  turn  to 
the  evangelists,  the  acts  of  the  apostles,  and 
to  the  other  writings,  we  there  meet  with  ma- 
ny things  equally  comforting  to  our  mind,  but 
should  here  notice  that  we  embrace,  as  in  a 
history,  all  the  transactions  which  took  place 
amongst  the  apostles,  whether  relating  to  the 
law  or  the  gospel.  We  there  read  that  Christ 
was  circumcised  and  baptized.  This  was 
because  he  was  under  the  law.  We  read  a- 
gain  that  Christ  commanded  the  pharisees  to 
offer  tithes  of  mint,  annis  and  cumin,  and  the 
leper  to  show  himself  to  the  priests,  and  to 
offer  the  gift  which  was  commanded  in  the 


413 

law  of  Moses  :  all  this  is  recorded,  because  it 
was  done ;  and  it  was  done,because  they  were 
under  the  law :  therefore,  it  is  no  rule  W  us. 
Christ  commanded  his  disciples  to  obey  the 
scribes  and  the  pharisees,  in  all  they  com- 
manded, but  that  injunction  is  nothing  to  us. 
Christ  himself  also  kept  the  passover,  and  be- 
haved in  every  respect,  as  the  law  require^} 
him,  and  commanded  others  to  do  the  same. 
When  we  pass  on,  we  read  that  Peter  com- 
manded the  family  of  Cornelius  to  be  baptiz- 
ed ;  but  what  of  that  ?  He  only  did  it  by  the 
same  authority  that  others  coniended  that 
they  must  be  circumcised.  James  commands 
the  anointment  of  oil;  but  what  of  it  ?  It 
was  only  because  that  he  was  prejudiced  in 
favor  of  the  law  :  and  though  the  apostle  Paul 
baptized  the  Corinthians,  he  also  circumcised 
Timothy  ;  but  what  is  all  this  to  us  ?  For  the 
one  he  was  sorry,  and  both  he  did  in  conform- 
ity to  the  law.  The  same  apostle  observed 
feasts,  vows,  offerings,  purifications,  and  com- 
manded kissing;  but  what  is  that, to  us? — 
These  all  should  beset  offone  against  theo- 
ther,  as  so  many  instances  of  conformity  to 
the  law  and  the  time  in  which  they  lived. — 
All  these  ceremonies  are  things  very  foreign 
from  the  gospel.  These  are  the  things  which 
afford  matter  for  dispute  amongst  christians. 
They  are  not  found  among  the  gospel  teach- 
ing of  the  apostles  and  of  Christ ;  but  in  their 
acts  in  conformity  to  the  law  and  the  time  in 
which  they  lived.  There  is  as  much  authority 
l!2 


414 

to  enjoin  one  of  these  ceremonies  as  there  is 
the  other  :  but  I  have  before  said  that  ihe 
scriptures  were  not  given  lis  to  make  up  the 
christian  rule,  but  that  the  Spirit  is  the  suffi- 
cient guide,  and  to  this  the  scriptures  agree. 
When  we  read  scripture,  we  should  be  care- 
ful to  mark  the  difference  there  is  between 
history  and  revelation,  and  because  this  is 
not  done,  the  people  of  most  all  denomina- 
tions are  spoiled  by  Judaizing  teachers  who 
preach  and  command  such  things  as  seem  to 
suit  them  best,  but  all  of  which,  when  prop- 
erly considered,  will  not  amount  to  a  com- 
mand or  example  to  us. 

The  scriptures  are  the  most  impartial  w7rit- 
ings  in  the  world  ;  they  were  written  without 
regard  to  person  or  sect.  We  find  recorded 
in  the  scriptures  the  ambition  of  James  and 
John,  the  apostacy  and  dissimulation  of  Pe- 
ter, the  incredulity  of  Thomas,  the  dissension 
between  Paul  and  Barnabas,  with  many  oth- 
er things,  which  show  to  us,  that  the  scrip- 
tures were  in  the  first  place  impartially  writ- 
ten. The  scriptures  were  written  for  two 
purposes,  (to  wit,)  for  our  learning  and  hope. 
Saith  the  apostle,  (Rom.  xv.  4,)  "  Whatever 
things  were  written  aforetime  ;  were  written 
for  our  learning,  that  we  through  the  patience 
and  comfort  of  the  scriptures,  might  have 
hope."  That  part  of  the  scriptures  which  a- 
mounts  to  a  history,  was  written  for  our  infor- 
mation. They  should  not  be  considered  as 
written  by  immediate  inspiration,  but  by  per- 


415 

mission  ;  what  Luke  wrote,  he  wrote  as  he 
had  understood  from  others,  and  that  which 
he  knew  of  things  that  had  passed.  And 
there  would  be  no  sense  in  saying  men  were 
particularly  inspired  to  write  things  which 
had  gone  before,  and  such  things  as  they  had 
seen  with  their  natural  eye.  None  of  the  e- 
vangelists,  (I  think,)  .pretend  to  have  written 
by  inspiration,  and  because  they  did  not 
write  by  inspiration,  there  is  not  that  clear* 
ness  and  harmony  in  their  accounts,that  there 
is  in  the  prophecies.  It  is  contended  by  most 
christians  that  the  evangelists  in  writing  in- 
tended to  supply  the  defect  of  one  another. 
Luke  says,  in  the  introduction  of  his  book, 
"  For  inasmuch  as  many  have  taken  it  in  hand 
to  set  forth  in  order  a  declaration  of  those 
things  which  are  most  surely  believed  a- 
mong  us,  even  as  they  delivered  them  unto 
us,  which  from  the  beginning  were  eye-wit^ 
nesseSj  and  ministers  of  the  word,  it  seemed 
good  unto  me  also,  having  had  perfect  un- 
derstanding of  all  things,  from  the  very  first, 
to  write  unto  thee  in  order,  most  excellent 
Theophilus" 

Because  Luke  had  a  knowledge  of  things 
and  as  many  others  had  written  it  seemed  best 
and  good  for  him  to  write  also,  but  he  pre- 
tends to  no  immediate  inspiration  in  the 
thing.  It  is  most  likely  that  the  other  writ- 
ings were  written  for  the  same  reason,  that 
Luke  wrote.  And  the  book  of  Acts,  which 
was  written  by  Luke,  should  be  considered 


416 

one  with  the  rest.  These  writings  were  writ- 
ten for  our  information  and  learning,  but  the 
things  recorded  in  them  were  not  written  for 
our  rule,  as  I  have  before  shown.  Other 
scriptures  are  written  more  particularly  for 
comfort  and  hope,  and  they  are  comforting  to 
us,  because  they  witness  to  the  spirit  which 
we  feel.  They  confirm  our  hope,but  should  be 
considered  as  superabundant  means.  Peter 
himself  shows  that  this  was  the  intention  of 
his  writing,  2  Pet.  i.  12,  13.  "Wherefore  I 
will  not  be  negligent  to  put  you  always  in 
remembrance  of  these  things,  though  ye 
know  them  and  be  estbalished  in  the  present 
truth  ;  yea,  I  think  it  meet,  as  long  as  I  am 
in  this  tabernacle,  to  stir  you  up  by  putting 
you  in  remembrance."  God  is  the  teacher 
of  his  people  himself;  and  there  is  nothing 
more  clear  than  that  such  as  are  tinder  the 
new  covenant  "  need  no  man's  teachings  to 
supply  any  deficiency  in  the  rule  of  the  Spir- 
it. But  all  superabundant  means  are  profita- 
ble to  the  edifying  of  the  church,  and  it  was 
one  of  the  fruits  of  the  Spirit  brought  about 
by  the  ascension  of  Christ,  to  furnish  us  with 
the  scriptures,  and  many  other  Spiritual  writ- 
ings which  are  written  by  godly  men  since 
the  days  of  the  apostles. — Says  Robert  Bar- 
clay, in  his  Apology,  page  97th,  "  Though 
God  doth  principally  lead  us  by  his  Spirit, 
yet  he  sometimes  conveys  his  comfort  to  us 
through  his  children  whom  he  raises  up  and 
inspires  to  speak  or  write  a  word  in  season, 


417 

whereby  the  saints  are  made  instruments  in 
the  hand  of  the  Lord  to  strengthen  and  en- 
courage one  another,  which  doth  also  attend 
to  perfect  and  make  them  wise  unto  salvation; 
and  such  as  are  led  by  the  Spirit,  cannot  neg- 
lect but  do  naturally  love,  and  are  wonder- 
fully cherished  by  that,  which  proceedeth 
from  the  same  Spirit  in  another ;  because 
such  mutual  emanations  of  the  heavenly  life 
attend  to  quicken  the  mind  when  at  any  time 
it  is  overtaken  with  heaviness."  All  these 
things  are  to  be  considered  secondary  in  the 
privileges  of  the  church  ;  and,  so  it  is,  that 
the  Spirit  of  God  is  sufficient  of  itself  to 
bring  men  to  God,  and  to  make  mankind  ful- 
ly accountable  to  God  for  their  conduct  in 
life,  though  they  have  not  the  scriptures,  or 
any  out  vt  ard  preaching.  Suppose  a  man  up- 
on a  journey  ;  though  he  knows  the  way  in 
which  he  is  to  travel,  he  will  choose  an  agree- 
able friend  that  his  time  may  pass  more  a- 
greeably  away,  but  this  does  not  prove  that 
the  man  was  deficient  in  a  knowledge  of  the 
way  in  which  he  was  to  go,  or  that  he  could 
not  have  performed  the  journey  without  the 
friend.  So  God,  in  the  gift  of  his  Spirit, 
gave  us  a  complete,  full,  and  sufficient  rule, 
but  he  yet  has  given  us  many  privileges 
through  the  Spirit,  but  all  these  privileges 
are  not  to  go  before  the  Spirit,  they  are  not 
to  make  christians  less  dependant  on  the 
Spirit,  they  are  not  to  supply  a  (supposed)  de- 
fect in  the  rule  of  the  Spirit,  nor  to  take  the 


418 

Spirit  from  as  ;  the  man  of  God  is  as  much 
dependant  on  divine  revelation,  as  if  there 
were  not  a  scrap  of  scripture  in  the  world. — 
In  the  Spirit  there  is  a  fulness.  There  is  no 
difficulty  which  can  arise  to  an  individual,  or 
to  the  church,  of  a  Spiritual  consequence, 
but  what  must  be  referred  to  the  Spirit ;  and 
to  this  the  scriptures  agree.  If  a  man  escapes 
the  bondage  of  his  sins,  it  must  be  through 
the  Spirit.  If  a  member  of  the  church  be- 
comes an  offender,  he  must  be  reclaimed  or 
cut  off  by  the  Spirit,  and  not  by  the  letter. — 
The  scriptures  say  we  shall  visit  an  offender 
with  conditions,  three  times;  but  this  does 
not  in  the  least  determine  but  what  I  may 
visit  him  a  dozen  times,  if  I  have  a  mind. — 
The  scriptures  give  no  invariable  rule  for  such 
dealing?,  but  submit  the  whole  to  the  lead- 
ings of  the  Spirit. 

As  i  have  observed  that  such  and  such 
scriptures  are  not  to  be  considered  as  written 
by  immediate  inspiration,  I  would  observe 
that  they  are  to  be  considered  as  written  by 
good  men  and  though  their  writings  do  not 
perfectly  correspond  in  every  instance,  it  is' 
because  that  the  account  of  the  one  is  more 
full  than  the  other ;  or  because  the  one  was 
not  personally  knowing  to  all  that  took  place  ; 
or  in  consequence  of  the  accidents  of  time, 
and  translations,  and  die  like  of  that,  which 
has  happened  unavoidably  to  the  scrip- 
tures. Notwithstanding  all  this,  these  writ- 
ings ought  to  be  received  as  epistolary  trea- 


419 

*>un?s  by  all  christians,  not  as  a  rule,  but  as  a 
testimony.  It  is  said,(2Tim.  iii.  16,17.)  "  All 
scripture  is  given  by  inspiration  of  God." — 
From  this  passage  many  have  strove  to  incor- 
porate all  the  New  Testament  records  with 
the  prophecies  :  but  this  scripture  has  no  al- 
lusion to  the  New  Testament  writings,  for 
they  were  not  written,  when  this  was  spoken. 
And  further  more,  to  say  that  this  passage 
must  include  all  the  New  Testament  records, 
would  make  the  scripture  contradict  itself — 
for  the  apostle  Paul  says,  (1  Cor.  vii.  6,  12? 
25,)  that  he  spoke  not  by  commandment,  [or 
inspiration,]  but  by  permission.  Now  as  I 
suppose  that  it  will  not  be  denied  but  what 
this  7th  chap,  is  scripture,  then  it  remains  that 
all  scripture  is  not  given  by  inspiration.  I 
suppose  that  the  scriptures  to  which  the  apos- 
tle alludes  in  his  epistle  to  Timothy,  was  the 
writing  of  the  Old  Testament,  and  such  scrip- 
tures as  predicted  of  the  coming  of  the  Mes- 
siah, As  Timothy  well  understood  these 
scriptures,  by  adding  to  his  knowledge  faith 
in  Christ  Jesus,  (as  the  text  says,)  he  was  to 
be  made  wise  unto  salvation,  (ve.  15,)  These 
scriptures  were  "  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction  and 
righteousness,  that  the  man  of  God"  might 
"be  perfect,  thoroughly  furnished  unto  all 
good  work."  These  scriptures  answered  the 
apostles  a  very  valuable  purpose  against  the 
Jews,  who  said  to  believe  in  them,  be- 
cause the  fulfilment  of  them  had  just  taken 


420 

place,  by  the  life,  death,  and  resurrection  of 
Christ.  The  parties,  as  it  were,  were  all  then 
present,  and  the  apostles  labored  out  of  these 
scriptures  to  show  that  Jesus  was  the  Christ, 
and  was  able  to  make  it  appear  by  compar- 
ing the  prophecies  with  the  things  which  the 
Jews  themselves  had  witnessed,  and  seen  of 
Christ.  These  scriptures  were  more  to  the 
Jews  than  they  can  possibly  be  to  any  other 
people,  who  have  lived  since  their  time,  be- 
cause  they  were  eye-witnesses.  If  we  notice 
the  text,  the  word  (is)  is  marked  in  italics, 
which  denotes  that  it  was  no  part  of  the  orig- 
inal text,  but  that  it  was  added  as  the  transla- 
tors deemed  necessary,  to  make  up  the  sense. 
Without  this  addition  the  text  would  read, 
"  All  scripture  given  by  inspiration  of  God  is 
profitable,"  &c.  We  should  be  left  then  to 
determine  what  parts  of  the  scripture  were 
given  by  inspiration  of  God.  This  is  all  but 
self-evident  to  every  christian  who  reads  the 
scripture  attentively  ;  for  inspiration  will  meet 
inspiration,  and  if  all  have  the  Spirit  of  God, 
these  will  be  an  internal  witness  ;  whereas,  if 
he  should  read  the  other  parts  of  scripture 
from  whence  tenets  are  derived,  doubts,  and 
disputes  will  immediately  arise. 

I  believe  the  scriptures  to  be  profitable 
butldo  not  believe  that  they  were  intendedto 
occupy  the  place  in  the  church,  which  many 
pretend.  I  believe  the  scriptures,  but  I  do  not 
believe  the  testimony  of  many  concerning 
them,  (to  wit,)  I  do  not  believe  that  they  are 


421 

»o  much  as  one  stone  in  the  foundation  upon 
which  God  hath  made  man's  salvation  de- 
pendant, if  so,  setting  aside  the  heathen,  who 
know  nothing  of  the  scriptures.  The  deaf 
children  and  idiots,  what  will  they  do,  seeing 
they  cannot  read  for  themselves,  being  with- 
out ability  and  uninformed,  are  all  these  with- 
out a  rule  of  life  or  means  of  salvation  ?  No, 
it  is  said,  "  they  shall  all  be  taught  of  God," 
{John,  vi.  45.)  u  and  they  shall  all  know  me 
from  the  least  to  the  greatest."  Heb.  viii.  11. 
There  are  thousands  in  our  country  who  can- 
not read  a  single  word  in  our  own  mother 
tongue,  with  these  there  are  thousands  of  oth- 
ers who  know  nothing  of  the  languages  in 
which  the  scriptures  were  first  written — mis- 
erable case  indeed  ! — these  must  all  be  de- 
pendant upon  the  interpretation  given  by 
others — a  miserable  foundation  indeed,  for 
men  to  build  their  faith  upon,  seeing  linguists 
are  not  agreed,  and  the  most  learned  are 
not  agreed  among  themselves,  what  it  is 
that  constitute*  the  rule  of  christian  faith  and 
practice.  What  impositions  have  taken 
place  among  papists,  (and  no  less  among 
protestants,)  for  when  they  saw  that  the  se- 
cond command  stood  against  the  use  of  im- 
ages, they  w7ould  not  receive  it  into  their 
catechism,  so  thousands  among  them  knows 
not  from  their  teachers  but  what  the  use  of 
images  may  be  correct.  As  among  papists, 
even  so  among  protestants,  many,  by  trust- 
ing to  the  teachings  of  others,  ignorantly 
Mm 


422 

continue  in  things  improper,  and  confidently 
believe  a  lie. 

The  above  considerations  render  it  ne- 
cessary that  the  unlearned  should  have  some 
more  perfect  rule,  and  so  it  is,  The  grace  of 
God  which  bringeth  salvation  hath  appeared  un- 
to all  men,  (Tit.  ii.  11,)  and  it  is  by  this  grace 
and  Spiritual  guidance  that  the  unlearned  a- 
mong  men  have  been  able  to  contend  with 
the  learned  and  even  dispute  the  rendering 
of  the  scriptures.  Saith  R.  Barclay,  "  I  my- 
self have  known  some  of  my  friends,  who 
profess  the  same  faith  with  me  *  *  *  who  not 
only  were  ignorant  of  the  Greek  and  Hebrew, 
but  even  some  of  them  could  not  read  their 
own  vulgar  language,  who  being  pressed  by 
their  adversaries  with  some  citations  out  of 
the  English  translation,and  finding  them  to  dis- 
agree with  the  manifestation  of  truth  in  their 
own  hearts,  have  boldly  affirmed,  that  the 
Spirit  of  God  never  said  so,  *  *  *  which  when 
I  on  this  account  seriously  examined,  I  really 
found  them  to  be  errors  and  corruptions  of  the 
translators,  who  (as  in  most  translations,)  do 
not  so  much  as  give  us  the  general  significa- 
tion of  the  words,  as  strain  them  to  express 
that  which  comes  near  to  that  opinion  and  no- 
tion they  have  of  the  truth."  Apol.  p.  96. 

I  might  bring  many  instances  where  the 
unlearned  have  been  favored  with  the  help 
of  the  Spirit,  I  will  here  mention  the  case  of 
Edward  Burt,  a  deaf  and  dumb  man  who 
now  resides  in  the  town  of  Alexander,  some- 


423 

thing  like  fifty  miles  from  this  place.  This 
man  has  given  the  most  incontestible  proofs 
of  his  conversion  to  God.  I  should  have 
been  highly  gratified  to  have  found  room 
here  for  many  things  relative  to  this  man's 
conversion,  but  as  there  are  hundreds  of  liv- 
ing witnesses,  who  are  acquainted  with  the 
circumstances,  the  less  may  be  said.  T  had 
often  heard  of  this  man,  but  had  a  desire 
to  satisfy  myself  more  fully,  and  accordingly 
a  few  months  since,  I  visited  the  place  of  his 
residence.  The  object  of  my  visit  was  to 
learn  from  his  parents  how  far  their  instruc- 
tions might  have  influenced  the  mind  of  their 
son  in  his  reformation  of  life.  I  was  inform- 
ed that  very  little  religious  instruction  had 
been  given  to  him  previous  to  his  conversion, 
and  that,  his  experiance  was  more  than  he 
had  been  taught  1  was  informed  that  he  was 
naturally  very  proud,  and  quick  tempered,and 
hat  sobriety,  temperance  and  meekness  were 
the  first  evidences  of  his  change  of  mind.— 
The  second  proof  of  his  conversion  was  ev- 
idently shown  in  this,  that  he  communicated 
things  which  were  shown  him  in  the  vision 
of  the  night— things  which  never  were,  and 
which  could  have  never  been  communicat- 
ed to  him  by  others.  As  this  man  is  deaf 
and  dumb,  he  has  no  understanding  of  the 
scriptures,  therefore,  he  stands  like  a  miracle 
to  confirm  the  truth. 

Well  did  Christ  say,  a  I  am  the  tme  light 
that  lighteth  every  man  who  cometh  into  the 


424 

world,"  for  in  him,  [the  Word  of  God]  was 
life  and  the  life  was  the  light  of  man,"  as  he 
was  the  light  so  he  continues  to  be  the  light, 
or  God's  manifested  Word  to  all  men  through 
the  Spirit  as  the  scriptures  show.  The  scrip- 
tures are  not  the  Word  of  God  as  some  say,but 
of  the  Word  of  God.  I  believe  as  the  scriptures 
say,  (John,  i.  1,2,  &c.)  "  In  the  beginning 
was  the  W7ord,  and  the  Word  was  with  God 
and  the  Word  was  God  *  *  *  *and  the  Word 
was  made  flesh  and  dwelt  among  us." 
The  worlds  were  framed  by  the  Word  of  God, 
(Heb.  xi.  3.)  The  Word  of  God  is  Jesus 
Christ,  "  by  him  all  things  were  created  in 
heaven  and  in  earth  visible  and  invisible." — 
(Col.  i.  16.)  "All  things  were  made  by  him ; 
and  without  him  was  not  any  thing  made  that 
was  made."  John,  i.  3.  The  word  of  God, 
is  the  Spirit  of  God  communicated  to  the 
world :  the  "  Word  of  God  is  quick  and  pow- 
erful, sharper  than  any  two  edged  sword." 
(Heb.  iv.  12.)  "  Is  not  my  Word,"  saith  the 
Lord,  (Jer,  xxiii.  29,)  like  a  fire  ?  *  **  *  ;  and 
like  a  hammer  that  breaketh  the  rock  in  pie- 
ces? Thus  I  do  believe  the  scriptures  but, 
I  do  not  believe  that  the  scriptures  were  in  the 
beginning  with  God,  or  that  the  scriptures 
were  made  flesh.  I  do  not  believe  that  the 
scriptures  are  like  a  fire,  or  that  they  are 
quick  and  powerful  like  a  two  edged  sword, 
neither  do  I  believe  that  the  worlds  were 
made  by  the  scriptures.  The  scriptures  were 
not  called  the  Word  of  God,  until  it  was  done 


425 

hy  the  Pope  and  his  predecessors.  The 
scriptures  were  so  called,  in  the  apostacy  of 
the  church.  Because  men  put  too  much 
stress  on  the  letter,  they  have  fobbed  the 
people  of  the  truth  ;  and  for  this  reason,  the 
denunciation  of  the  Lord  against  the  false 
prophets,  ought  to  be  heard  at  this  day.  Be- 
hold I  am  against  prophets  saith  the  Lord, 
that  seal  my  Word  every  one  from  his  neigh- 
bor. What  shall  we  say,  to  such  teachers 
as  deny  the  power  and  sufficiency  of  the  Spi- 
rit, and  openly  preach,  and  declare  that  their 
foundation  is  in  the  letter;  nine  tenths  of  our 
preachers  say  that  they  would  be  without  a 
rule,  had  they  no  bible.  Surely  these  can- 
not be  the  ministers  which  Christ  has  sent, 
for  such  say  as  did  the  apostle  ;  "  Our  suffi- 
ciency is  of  God  who  hath  made  us  able  min- 
isters of  the  New  Testament,  not  of  the  letter 
but  of  the  Spirit."  Such  preachers  steal  the 
true  Spiritual  word,  from  the  people,  they 
dupe  the  people  to  a  dead  letter,  and  "  the 
letter  kills."  "Behold  I  am  against  the  profit 
saith  the  Lord,  that  use  the  tongue,  and 
say,  he  saith,  ****  and  do  cause  my  people 
to  err  by  their  lies,  and  by  their  lightness.  *** 
I  sent  them  not,  I  have  not  spoken  to  them, 
yet  they  prophecy,  ****  they  shall  not  profit 
this  people  at  all,  saith  the  Lord."  What 
do  the  people  know  by  such  prophets,  or 
teachers,  they  are  "  ever  learning  but  never 
able  to  come  to  the  knowledge  of  the  truth. 
They  have  invented  to  themselves  the  system 

MQl2 


426 

of  sermonizing  in  the  letter.  They  choose  a 
text,  and  was  it  not  lamentable  it  would  be 
laughable  to  see  the  twisting,  turnings  and 
different  comments,  there  is  frequently  put 
upon  a  few  words  of  scripture.  They  draw 
out  head  and  horns  to  fit  and  defend  their  own 
beloved  dogmas,  and  the  people  know  noth- 
ing by  what  they  hear  ;  for  should  they  hear 
the  same  text  preached  from  by  different 
preachers  ten  times  running,  perhaps  not  one 
of  them  would  preach  like  the  other.  I  want 
no  greater  proof  to  show  that  this  is  not  of 
God,  than  the  confusion  and  darkness,  which 
attend  such  preaching.  I  do  not  say  but  the 
man  may  use  the  scripture  and  make  it  profita- 
ble, but  I  say  they  have  no  right  to  use  them 
in  this  way,  nor  put  them  in  the  place  of  the 
Spirit,  it  is  the  office  of  the  Spirit  to  give  the 
condition  of  the  people,  and  unless  a  teacher 
is  furnished  by  the  Spirit  he  is  not  qualified 
to  open  his  mouth  in  the  ministry.  The 
method  of  taking  texts  was  not  invented  un- 
til several  hundred  years  after  the  apostles.* 
When  the  apostles  and  prophets  spake  from 
scripture,  it  was  to  prove  the  fulfilment  of 
some  prophecy,  and  like  Philip,  they  embra- 
ced a  subject  and  not  a  few  words  ;  they 
spake  by  the  Spirit,  therefore  it  was  nothing 
like  the  dreamings  of  many,  who  in  our  day 
wrest  the  scriptures  by  their  own  false  notions 
and  comments,  that  they  may  display  their 
parts  in  the  letter  ?  if  a  preacher  preaches  in 

*0jug£3  I  think  was  the  first  who  invented  this  method  of  sermonizing; 


427 

the  power  and  demonstration  of  the  Spirit* 
though  he  may  like  Christ  and  the  apostles 
cite  the  meaningof  scripture,  without  quoting 
the  exact  order  of  the  letter;  because  it  is  no 
more  orthodox  it  cannot  be  received.  How 
is  the  meek,  humble,  simple  and  life-giving 
religion  of  Christ  reduced,  and  the  voluptuous- 
ness,  pride  and  arrogance  of  the  priesthood  set 
up  by  the  use  they  make  of  the  scriptures! ! 
I  have  said  and  do  say,  that  the  scriptures 
are  made  the  foundation  for  priest-craft. — 
When  the  Pope  could  make  the  people  be- 
lieve, that  their  salvation  or  damnation  lay  in 
the  power  of  the  popedom,  Tetzel's  pardons 
for  sin  were  in  good  demand.  So  as  long  as 
designing  men  can  make  the  people  believe, 
that  the  bible  is  the  only  rule  of  life ;  or  if 
they  can  make  them  believe  that  the  bible  is 
absolutely  necessary  to  salvation,  so  long 
their  merchandize  will  hold  good.  So  long 
they  may  display  their  parts  and  wits  in  the 
affairs  of  religion,  and  stand  in  the  holy  place 
showing  themselves  to  be  God,  and  that  the 
heathen,  or  such  of  God's  creation  who  have 
not  the  bible,  must  all  be  lost  without  them. 
So  long  as  they  can  make  the  people  believe 
these  false  notions  of  divinity,  they  will  rob 
them  of  the  truth,  and  (eed  themselves,  but 
not  the  flock.  They  will  couch  upon  beds  of 
ivory  and  eat  the  fatted  calf  of  the  stall ;  their 
eyes  stand  out  with  fatness,  they  will  divine 
for  money  and  teach  for  hire  ;  and  the  fear  of 
God  will  be  taught  by  the  precepts  of  men. 


428 

But  I  do  not  believe  them  when  they  say  the 
scriptures  are  the  light  of  the  world,  I  believe 
as  the  scriptures  say,  (John  i.  4,  9,)  that  "  in 
him  [Christ]  was  life,  and  the  life  was  the 
light  of  man  *  *  *  "  this"  is  "  the  true 
light  which  Ughteth  every  man  that  cometh  in- 
to the  world."  I  do  not  believe  that  the  bible 
is  the  gospel,  but  I  believe  as  the  bible  says, 
(excepting  the  few  accidents  of  time  and 
translation)  that  they  are  the  scriptures  of 
truth.  The  gospel  is  the  true  light,  and  is 
the  power  of  God  unto  salvation  to  every  one 
that  believeth,  (Rom.  i.  10,)  the  gospel  is  ev- 
erlasting. (Rom.  xiv.  6.)  The  gospel  does  not 
stand  in  the  wisdom  of  men  nor  virtue  of  mon- 
ey, but  priests  and  bibles  depend  much  upon 
both  :  saith  the  apostle,  Gal.  i.  1 1 , 1  certify  you 
brethren,  that  the  gospel  which  was  preached 
of  me,  is  not  after  man  :  for  I  neither  receiv- 
ed it  of  man  neither  was  I  taught  it  but  by 
the  revelation  of  Jesus  Christ."  Then  let  the 
scriptures  be  heard,  "  Freely  ye  have  re- 
ceived, FREELY  GIVE." 

I  have  said  and  do  say,  that  the  bible  is  the 
god  of  thousands.  All  nations  swear  by 
their  gods.  They  swear  by  that  which  they 
reverence,  and  kiss  that  which  they  adore. — 
I  have  seen  fifty  men  swear  by  the  bible  (and 
as  often  kiss  it)  in  the  course  of  a  few  hours  ; 
and  is  not  this  the  general  custom  of  our  na- 
tion ?  I  believe  as  the  bible  says,  "  Swear  not 
at  ally  Mat.  v.  34.  Most  protestants  say  to 
believe  in  the  scriptures,  and  so  the  Jews  pre- 


429 

tended  to  believe  in  Moses,  but  our  Saviour 
gave  them  to  understand  that  they  did  not, 
"  For"  (saith  he,  John  v.  46,)  "  had  ye  belie- 
ved Moses,  ye  would  have  believed  on  me ; 
for  he  wrote  of  me." 

Such  was  the  foolish  ambition  of  the  Jews 
about  the  letter  of  the  law,  that  they  were  all 
but  destitute  of  the  Spirit  and  meaning  of  it ; 
so  that  they  did  not  believe  Moses  ;  for  they 
did  not  understand  what  he  wrote.  It  was 
said  to  them,  'Search,'  or  ["  Ye  do  search  the 
scriptures,]and  in  them  ye  think  ye  have  eter- 
nal life,  and  they  are  they  which  testify  of 
me ;  and  ye  will  not  come  unto  me,  that  ye 
might  have  life."*  Notwithstanding  the  Jews 
were  so  privileged  with  the  scriptures  and  val- 
ued themselves  for  their  credence,  yet  they 
were  unbelievers  5  for  they  tarried  by  the  let- 
ter thinking  to  find  justification  there,  and 
would  not  come  to  that  which  the  letter  tes- 
tified, of  and  find  eternal  life  in  Christ. 

This  is  another  proof  that  "  eternal  life"  is 
not  in  the  scriptures,  nor  does  eternal  life  con- 
sist in  the  deepest  knowledge  of  them,  as 
son  e  seem  to  suppose.  The  Jews  searched 
the  scriptures  excessively,  yea,  their  care  for 
the  scriptures  was  such  they  even  numbered 

*  It  appears  that  this  passage  is  not  a  full  translation,  and  that  the  text 
should  huve  been  rendered  not  in  the  potential,  hut  in  the  indicative 
mood,  that  is;  Ye  search,  or  ye  do  search  the  seripiures.  That  this  is 
the  proper  rendering  of  the  i^xt  appears  evident  from  the  general  read- 
ing of  the  verse,  for  if  the  Jews  were  deficient  in  a  knowledge  of  the 
scriptures,  they  could  not  have  supposed  thai  eternal  life  came  by 
them  I  know  of  none  who  will  deny  but  what  the  Jews  did  search  the 
scriptures,  and  that  the  text  ought  so  to  be  understood,--See  Adam 
Clarke's  notes. 


430 

the  words,  and  the  letters  of  the  law,  yet  with 
the  scriptures,  and  with  the  sagacity  of  their 
scribes  they  did  not  attain  to  gospel  truth. 

As  the  Jews  stumbled  over  the  law  of  Mo- 
ses, so  is  the  present  age  stumbling  over  the 
letter  of  the  scriptures.  Most  denominations 
cry  bible,  bible,  bible.  But  what  does  the 
bible  teach  us?  Answer,  Spirit,  Spirit, Spirit. 
The  whole  tenor  of  the  scriptures  bear  a  tes- 
timony of  the  Spirit,  and  those  who  take  up, 
and  stop  to  practice  in  the  letter  of  the^ scrip- 
ture, are  as  far  from  being  believers,  and  as 
far  from  being  in  truth,  as  the  Jews  who 
would  not  come  to  Christ.  The  scripture  is 
as  incompetent  to  us  for  a  rule  of  faith  and 
practice,  as  they  are  incapable  of  bringing  all 
the  different  denominations  into  one  belief. 
The  scriptures  as  I  have  before  observed  are 
to  be  reckoned  among  the  superabundant  priv- 
ileges of  the  christian,  (that  is)  they  are  so 
much  more  than  what  is  required  to  make 
out  the  perfect  rule  for  all  christians.  The 
scriptures  are  like  a  guide-board,  which  does 
not  stand  in  the  way,  but  by  the  side  of  the 
way  ;  they  bear  a  testimony  of  that  light 
which  is  the  light  of  all  men,  and  to  stop  at 
the  literal  meaning  of  scripture,  and  practise 
in  the  letter  is  to  turn  aside,  to  abide  by  the 
name  of  the  city  or  place,  instead  of  going  to 
the  place  itself. 

I  do  not  believe  as  many  teach  that  the 
scriptures  are  the  only  rule,  nor  that  they  are 
necessarily  blended  with  the  Spirit  to  make 


43! 

the  rule,  all  these  notions  sufficiently  refute 
themselves  when  fathomed  to  the  bottom, 
but  I  frankly  confess,  that  I  believe  as  the 
scriptures  say,  that  the  Spirit  leadeth  "  into  all 
truth, — the  Spirit  searcheth  all  things,  yea  the 
deep  things  of  God.  (1  Cor.  ii.  10,)— walk  in 
the  Spirit— -abide  in  the  Spirit — they  that  be- 
lieve, have  the  witness  within  themselves." 
Saith  the  apostles,  "  know  ye  not  that  ye  are 
the  temples  of  God— the  Holy  Ghost,  is  with- 
in you— the  Holy  Ghost  teach eth— the  Holy 
Ghost  witnesseth— the  Spirit  of  God  dwel- 
leth  in  you."  So  I  say,  uto  the  law  and  to 
the  testimony  :  if  they  speak  not  according 
to  this  Word,  it  is  because  there  is  no  light  in 
them,"  (Isai.  viii.  20,)  this  law  or  testimony 
and  word  is  the  witness  of  the  Spirit.  "  Saith 
the  Lord  I  will  put  my  laws  into  their  mind, 
and  write  them  in  their  hearts."  Heb.  viii.  10. 
It  is  my  desire,  dear  reader,  that  besides 
being  blessed  with  the  gift  of  the  scriptures, 
we  might  be  blessed  with  a  Spiritual  ministry* 
I  mean  humble,  holy,  Spiritual,  good  men — 
Priests,  whose  lips  may  keep  knowledge,  and 
receive  the  law  at  the  mouth  of  the  Lord,  for 
no  others  are  good.  I  know  there  are  good 
men  in  the  ministry,  and  my  desire  is  that 
they  may  become  free  from  itching  ears  and 
maintain  a  Spiritual  life  in  Christ.  The 
Lord  "hath  shewed  thee  O  man  what  13 
good ;  and  what  doth  the  Lord  require  of  thee, 
but  to  deal  justly,  and  to  love  mercy,  and  to 
walk  humbly  with  thy  God  ?"    My  prayer  is 


432 

that  christians  may  know  the  humble  path 
which  the  vulture's  eye  never  saw,  nor  the  li- 
on's whelp  never  trod ;  a  religion  without 
bondage :  a  church  without  confusion :  preach- 
ers without  pride;  a  gospel  without  money  j 
with  the  love  of  Christ,  which  " passeth  knowl- 
edge, and  he  filled  ivith  the  love  of  Got/." 

CHAP.X. 

ON  ORDINATION. 

Ecclesiastical  succession  cannot  be  proved  without  admit- 
ting the  Church  of  Rome  to  be  the  true  ch  rrh.— The  wick- 
edness of  the  leaders  of  that  church,  and  the  p  etensions  of 
protestants  on  ordination,  shown  to  be  but  pretensions  when 
measured  by  the  rules  of  mat  ceremony.— The  Spirit  is  the 
proper  and  only  qualification  for  a  gospel  minister. 

The  ecclesiastical  claims  for  the  rite  of  lay- 
ing on  of  hands  is  as  destitute  of  authority,  as 
it  is  of  imparting  any  real  Spiritual  qualifica? 
lion. 

I  shall  not  stop  to  notice  those  cruelties 
which  have  arisen  in  days  past  among  the 
wicked,  and  vain  pretenders  to  ecclesiastical 
power  5  all  persons  who  have  given  them- 
selves the  trouble  to  read  the  history  of  past 
ages,  have  already  marked  the  contests  which 
have  arisen,  not  only  by  verbal  disputes,  but 
the  fighting,  tumults,  wars,  devastations  and 
blood-shed,  which  is  said  to  be  more  than  all 
that  which  has  been  in  the  conquering,  over- 
turning and  establishing  states  and  kingdoms. 


.ICOIUC 


433 

• 

*  The  history  of  the  late  times,'  says 
"are  as  full  of  the  various  traged 
on  account  of  this  spiritual  and  L 
tical  monarchy  and  commonwealth,  as  the 
histories  of  old  times  are  of  the  wars  and  con- 
tests that  fell  out  between  the  Assyrian,  Per- 
sian, Greek  and  Roman  emperors." 

It  has  long  been  taught  and  warmly  con- 
tended, that  the  Spiritual  health  of  the 
church  must  descend  to  them  through 
the  succession  of  a  regular  ordained  priest- 
hood; and  nothing  is  more  common  in  reli- 
gious disputes  at  this,  our  day,  than  to  hear 
different  denominations  class  each  other  with 
Korah  and  Dathan — or  charge  each  other 
with  being  Abiramites,  because  they  have 
not  come  into  the  ministry  by  a  proper  suc- 
cession of  priesthood;  as  they  are  pleased  to 
call  it.  They  contend  with  each  other,  that 
such  as  cannot  trace  their  ordination  through 
the  episcopal  line  to  the  apostles  are  but  vain 
pretenders  to  inspiration  and  deceivers  of  the 
people.  All  this  censure  and  uncharitable- 
ness  is  as  one  says,  "  becau  ;e  they  have  not 
received  divine  authority,  like  a  spark  of  elec- 
tric fire  through  the  finger-ends  of  a  right  rev* 
trend  Prelate" 

The  ceremony  of  the  laying  on  of  hands  is 
no  more  a  gospel  rite,  than  the  many  things 
already  noticed  ;  but  it  is  to  be  considered  a- 
mong  the  many  things  which  has  descended 
to  the  church  through  tradition.  The  laying 
on  of  hands  is  first  mentioned.  Gen.  xlviii.  14 ; 

wn 


434 

hX  was  always  used  among  the  Jews,  in 
giving  blessings,  designing  men  to  the  priest- 
hood, and  in  the  consecration  of  solemn  sac- 
rifices, all  which  were  a  representation  of  the 
divine  appointment  of  the  Son  of  God,  who 
was  to  be  to  the  world  in  the  end  both  sacrifice 
and  Priest.  The  laying  on  of  hands,  come 
into  use  in  a  very  early  time,  and  the  cere- 
mony was  divinely  sanctioned  as  a  type ; 
which  represented  to  impart  power  and 
grace.  It  is  said,  (Deut.  xxxiv.  9,)  that  "  Josh- 
ua the  son  of  Nun,  was  full  of  the  spirit  of  wis- 
dom, for  Moses  had  laid  his  hands  upon  him." 
Now  it  is  to  be  observed  that  Moses  stood  in 
the  character  of  God  to  Aaron,  (Exod.  iv,  16,) 
and  so  he  was  to  Joshua  ;  Aaron  and  Joshua 
both  represented  the  Saviour,  whom  God 
hath  anointed,  appointed  and  ordained  to 
be  the  judge  of  quick  and  dead. 

There  are  several  instances  where  the 
laying  on  of  hands,  is  mentioned  in  the  scrip- 
tures, but  all  done  according  to  the  tradition 
of  the  law  ;  the  same  as  the  apostles  observ- 
ed vows,  purifications,  circumcision,  anoint- 
ing with  oil,  &c.  with  other  things  which  we 
have  mentioned.  All  these  instances,  when 
properly  considered,  will  not  amount  to  any 
example  for  us  to  lay  on  hands.  Says  Dr. 
Isaac,  "  When  our  Lord  chose  twelve,  that 
he  might  send  them  forth  to  preach,  he  is 
said  to  have  ordained  them  :  but  the  word 
ordained  imparts  no  more  then  to  constitute, 
appoint,  elect,  and  there  is  not  the  slightest  in- 


435 

timation  that  he  used  any  ceremonious  con- 
secration."* 

After  the  ascension  of  Christ,  only  two 
persons,  Matthias  and  Paul,  were  raised  to 
the  office  of  the  apostleship  ;  and  neither  of 
them  received  any  human  ordination  to 
preach  the  gospel.  The  appointment  of 
Matthias  is  remarkable. — Peter  stood  up  in 
the  midst  of  the  disciples,  the  number  of  the 
names  together  were  about  an  hundred  and 
twenty,  and  made  a  speech  on  the  necessity 
of  electing  one  to  fill  the  place  of  Judas,  who 
had  fallen  by  transgression  ;  "  and  they  ap- 
pointed two,  Joseph,  called  Barnabas,  who 
was  sirnamed  Justus,  and  Matthias."  It  ap- 
pears that  the  election  was  in  the  disciples 
and  when  they  could  not  determine  which 
of  the  two  was  the  most  suitable,  the  apos- 
tles did  not  pretend  to  take  the  matter  to 
themselves,  but  all  parlies  agreed  to  refer 
the  election  to  God.  They  therefore  prayed 
and  a  gave  forth  their  lots,  and  the  lot  fell 
upon  Matthias  ;"  and  all  we  read  more  about 
this  business  is  that  he  was  numbered  with 
the  eleven  apostles.  Here  the  whole  affair  of 
constituting  an  apostle  was  managed  by  God 
and  the  people,  without  the  eleven  (who  were 
present)  persuming  either  to  appoint  or  con- 
secrate them  afterwards. 

The  apostle  Paul  did  not  think  any  human 
ordination  necessary  to  qualify  him  to  preach 
the  gospel.     "  I  certify  you   brethren"  said 

*  See  Adam  Clarke's  noie,  Mark,  iii.  14. 


436 

'he,  "  that  the  gospel  which  was  preached  of 
me  was  not  after  man.  When  it  pleased 
God  who  separated  me  from  my  mothers 
womb,  and  called  me  by  his  grace  to  reveal 
his  Son  in  me,  that  I  might  preach  him  a- 
mong  the  heathen  ;  immediately  I  conferred 
not  with  flesh  and  blood  ;  neither  \oeni  I  up  to 
Jerusalem,  to  them-  ivhich  ivcre  apostles  before 
me,  but  I  went  into  Arabia,  and  returned 
again  into  Damascus.  Then  after  three  years, 
I  went  up  to  Jerusalem  to  see  Peter  and  a- 
bode  with  him  fifteen  days,  but  other  of  the 
apostles  saw  I  none,  save  James,  the  Lord's 
brother."  From  this  account  it  is  clear  that 
the  apostle  did  not  account  human  ordination 
necessary,  therefore  went  immediately  to  the 
work  whereunto  God  had  called  him,  and 
was  employed  full  three  years  in  preaching 
the  gospel,  and  planting  churches  before  he 
ever  saiv  any  of  the  apostles.  I  have  notthe 
most  distant  idea,  neither  is  there  the  least 
evidence  that  the  disciples  which  were  scat- 
tered abroad  upon  the  persecution  of  Steph- 
en, were  all  ordained  by  the  laying  on  of 
hands  ;  the  ceremony  was  among  other  types 
and  was  to  be  left  with  baptism  and  other 
things  under  the  more  perfect  dispensation. 
SeeHeb.  vi.  1,2. 

There  is  not  the  slightest  evidence  in  the 
whole  of  the  New  Testament  records,  thai  the 
apostles  ordained  coadjutors  or  successors  to 
themselves  in  the  apostolic  office ;  and  even  if 
they  had,  a  successor  cannot  be  traced  from 


457 

the  apostles  to  the  present  time,  unless  it  be 
admitted  that  the  church  of  Rome  was  a 
true  church — and  that  admitted,  the  succes- 
sion cannot  then  be  proved,  for  it  is  well 
known  that  the  Papists  cannot  prove  their 
own  succession.  And  even  if  the  papisis  had 
no  difficulty  in  proving  their  descent,  what  a 
prostitution  to  the  cause  of  Christ  would  it 
be  to  trace  any  ecclesiastical  succession 
through  that  church,  seeing  the  succession 
must  be  through  heretic*,  schismatics, infidels, 
idolators,  simonites,  drunkards,  adulterers, 
sodomites  and  murderers. 
Pope  Gregory  VI. could  neither  read  nor  write. 
Schulplius  was  made  archbishop  of  Uheims 
when  he  was  between  four  and  five  years  of 
age.  Otho,  called  a  council  at  Home  in  the 
year  963,  to  examine  the  conduct  of  Pope 
John  VII.  who  had  ordained  bishops  for  mon- 
ey ;  he  also  had  ordained  a  boy  of  ten  years 
old  bishop  of  Tudortine.  Pope  John  was 
guilty  of  sacrilege,  murder  and  rapes ;  he  kil- 
led Benedict  by  putting  out  his  eyes,  and 
John  a  cardinal,  by  cutting  off  one  of  his 
members  ;  he  set  houses  on  fire,  the  clergy 
and  laity  declared  that  he  drank  a  health  of 
wine  to  the  devil,  and  at  his  plays  at  dice 
craved  the  help  of  Jupiter,  Venus,  and  de- 
mons. The  council  put  down  John  and  set 
up  Leo.  John  called  a  council  of  bishops 
who  declared  him  to  be  the  most  godly,  and 
most  holy  pope,  and  cursed  Leo  and  all  his 
adherents — the  next  year  an  incensed  hus- 

*m2 


438 

band  caught  said  John,  where  he  had  i\ot 
ought  to  have  been,  and  beat  out  his  brainy. 
Baronies  and  Binius,  two  celebrated  histo- 
rians of  the  Romish  church  make  John  the 
true  pope  to  his  death,  and  trace  the  succes- 
sion through  him,  in  opposition  to  Leo. 

We  might  mention  the  conduct  of  pope 
Clement  VI.  who  made  Daendalus  the  king*, 
lay  flat  down  before  his  table  and  gnaw  bones 
like  a  dog. — Pope  Alexander ',  who  proudly  and 
contemptuously  trod  Frederick,  the  empe- 
ror, under  his  feet,  and  applied,  at  the  same 
time  the  18th  verse  of  the  91st  Psalm  to  him- 
self.— Hilderbrand,  also  caused  Henry  the 
emperor,  with  his  wife  and  young  child  to 
stand  in  the  gate  of  the  city  in  a  cold  winter's 
day,  bare  footed  and  barelegged,  only  cloth- 
ed with  linsey  woolsey,  eating  nothing  from 
morning  till  night,  and  that  for  the  space  of 
three  days.  We  may  mention  Pope  Julius 
II.  who  threw  St.  Peter's  keys  into  the  river 
Tiber — Urban  VI.  who  caused  five  cardinals 
to  be  put  into  sacks  and  drowned — of  Pope 
Sargius  III.  that  persecuted  the  dead  body  of 
FormosuSj  his  predecessor — of  Pope  John 
XIV.  who,  when  his  enemy  was  delivered  in- 
to his  hands,  stripped  him  naked,  and  with 
his  beard  shaven  off  in  derision  hanged  him 
up  by  the  hair  a  whole  day. 

So  it  is,  the  ecclesiastical  succession  can- 
not be  traced  but  through  men  as  cruel  as  sa- 
tan  himself- — through  children,  heretics,  schis- 
matics}  infidels,  idolators,  simonists,  drunkardsx 


439 

adulterers,  sodomites  and  murderers.  But  af- 
ter going  through  this  filth,  a  succession  can- 
not be  proved,  for  the  papists  themselves  can- 
not trace  their  own  succession  to  the  apostles. 
Touching  Pope  John  XII.  if  any,  he  was  the 
true  pope — "  an  infidel,  a  simonist,  a  drunkard 
an  adulterer,  a  worshipper  of  idols  and  de- 
vils,— a  thing  in  human  shape,  worse  than  a 
beast,  and  bad  as  beelzebub,"  says  one,  "  is 
made  Christ's  vicar  upon  earth." 

Having  seen  the  grounds  of  episcopal  suc- 
cession, let  us  try  the  several  denominations 
by  their  own  rules. — How  do  the  several  de- 
nominations ordain  ?  Answer,  they  ordain 
to  their  own  faith  and  order,  and  no  sooner 
than  a  preacher  dissents  from  the  church  and 
order  by  whom  he  was  ordained ;  but  he  is 
accounted  as  a  grievous  offender,  and  un- 
sound in  the  faith  of  the  saints,  and  his  pow- 
er of  ordination  dies  with  his  decision,  but  he 
never  minds  that,  but  sticks  his  standard  and 
soon  gathers  a  respectable  body.  How  does 
the  new  denomination  ordain  ?  Answer,  they 
ordain  like  all  others,  that  is,  to  the  same  faith 
and  order,  and  if  a  preacher  dissents,  he  is 
accounted  a  grievous  offender,  and  as  a  man 
who  is  not  sound  in  the  faith.  All  denomi- 
nations cry  out  against  their  dissenting  mem- 
bers, as  men  unsound  in  the  faith,  and  that 
they  have  lost  all  the  power  of  ordination, 
but  never  so  much  as  once  think  that  they  are 
but  dissenters  themselves,  and  that  by  the 
same  rule  they  have  no  right  to  ordain. 


440 

Supposing  it  should  be  said  by  any, 
that  the  right  of  ordination  does  not  cease 
with  the  dissension ;  this  then  supposes  that 
if  a  man  has  only  been  ordained  he  may  do 
or  believe  what  he  will,  like  Tetzel's  pardons 
for  sin,  the  rite  of  ordination  still  holds  good, 
and  we  may  expect  as  much  virtue  through 
the  finger-ends  of  an  ungodly  pope  or  prelate, 
as  from  the  hand  of  the  most  just  and  holy 
man. 

Again.  Should  it  be  said  that  neither  suc- 
cession nor  virtue  is  to  be  sought  after  this, 
first,  argues  that  one  has  as  much  right  to  lay 
on  hands  as  another,  and  what  a  presumptu- 
ous and  assuming  order  of  people  must  they 
be  who  say  to  their  young  preachers,  "you 
shall  not  break  bread,  baptize  nor  perform  the 
supposed  duties  of  a  minister  until  you  have 
been  confirmed  by  the  hands  of  such  priests," 
as  can  have  no  more  power  to  ordain  than 
they :  2dly,  To  say  that  no  virtue  nor  com- 
municable grace  is  to  be  sought  after  nor  ex- 
pected ;  this  too,  supposes  that  all  have  equal 
power  ;  and  if  the  rite  of  laying  on  of  hands 
has  no  power,  so  it  is  but  a  dead  form ;  and  if 
we  give  credence  and  obey  the  apostle, 
(2Tim.  iii.  5,)  such  as  have  "  a  form  ofgodli- 
ness,  denying  the  power  thereof  "  hom  such  we 
must  "  turn  away" 

I  venture  to  say  from  protestants'  own  ac- 
knowledgment that  there  was  not  one  cere- 
mony in  the  Romish  church,  but  what  had  as 
much  virtue  in  it  as  there  is  in  the  laying  on 


441 

of  hands.  U  any  advert  to  the  apostles  let 
them  lay  on  hands  and  give  the  Holy  Ghost 
as  they  did,  or  else  acknowledge  that  they  do 
not  follow  the  apostles'  examples,  and  that 
they  have  only  the  form  without  the  power. 

1  have  before  observed,  that  the  ceremony 
of  laying  on  of  hands,  has  descended  to  us 
with  other  ceremonies  from  an  ancient  Jew- 
ish custom.  When  the  apostle  Paul  and 
Barnabas  condescended  to  receive  the  laying 
on  of  hands,  it  was  to  comply  with  a  Jewish 
custom,  just  as  he  condescended  to  circum- 
cise Timothy,  or  purify  in  the  temple,  it  was 
not  to  qualify  him  to  preach  the  gospel.  No : 
he  declared  to  his  Galatian  brethren,  that  God 
who  had  separated  him  from  his  mother's 
wro  m  b, i  had  called  him  by  his  grace ;'  for  said  he, 
I  received  it  not  of  man,  neither  was  I  taught 
it  but  by  (he  revelation  of  Jesus  Christ,  (Gal. 
i.  12,)  :  for  the  same  reason  that  the  apostle 
Paul  and  Barnabas,  received  the  laying  on  of 
hands,  for  the  same  reason  thev  received  the 
right  hand  of  fellowship  years  afterward,  but 
seeing  the  ceremony  is  sanctioned  at  this  day 
with  so  much  zeal,  it  is  high  time  that  the 
truth  should  appear,  and  that  it  should  be 
known  that  men  are  no  more  nor  no  less  qual* 
ified  for  the  ministry  by  that  ceremony.— 
They  who  are  called  to  the  ministry  are  not 
to  confer  with  flesh  and  blood,  but  go  as  the 
apostle  Paul  did,  and  preach  that  which  God 
bids  them  preach. 

Reader,  separate  in  thy  mind  the  meek  and 


442 

humble  followers  of  Christ  from  them  who 
glory  in  pre-eminence,  opulence  and  power,  for 
it  is  in  them  to  love  their  own  inventions. — 
Therefore,  if  they  can  by  any  means  stretch 
any  scripture  practice,  or  conditional  pre- 
cept, or  permission,  fitted  to  the  weakness  or 
capacity  of  some;  or  appropriate  to  some  par- 
ticular dispensation,  to  give  some  color  for  a- 
ny  of  these  inventions,  they  will ;  and  there- 
by,in  their  own  wisdom  and  worldly  prudence, 
iniquity,  evil,  bitterness,  and  darkness  hath 
abounded  to  the  church,  even  to  this  day. 
How  much  more  does  the  world  abound  in 
zeal,  than  in  grace  ;  u  which  zeal  if  they 
would  but  seriously  examine  it,  they  would 
find  to  be  but  the  prejudice  of  education,  and 
the  love  of  self  more  than  that  of  God,  or  his 
pure  worship. — Reader,  say  not  in  thy  heart 
like  Micah,  "Ye  have  taken  away  my  gods, 
and  my  priests  and  what  have  I  more  ;"  sure- 
ly we  want  belter  ones,  or  none.  The  plagues 
of  Egypt  would  be  more  evangelical  to  us 
than  all  the  gods  and  priests  we  have  made 
ourselves,  and  hired  made  for  these  many 
years.  The  true  ministers  are  such  as  are 
ordained  of  God,  they  need  not  go  to  man,  to 
be  confirmed,  they  are  sent  by  one  who  has 
aright  to  send  them,  without  our  inspection. 
There  is  not  one  church  on  earth  that  has  a 
right  to  send  a  preacher,  or  to  hinder  one. — 
There  are  many  instances  and  things,  which 
they  may  confer  with  them  about,  but  no  au- 
thority can  be  exercised  for,  or  against  them* 


443 

Nothing  but  a  Spiritual  qualification  can 
make  a  true  gospel  minister  ;  there  are  none 
more  bound  nor  none  more  free  than  they ; 
their  souls  are  touched  with  a  sense  of  eter- 
nal things.  They  feel  bound  to  not  daub 
with  untempered  mortar,  nor  sew  pillows  un- 
der arm  holes,  and  not  to  speak  smooth  things. 
Like  the  apostle,  their  labor  is  to  make  men 
see  what  is  the  fellowship  of  the  mystery  of 
of  God  in  Christ,  and  in  Christ's  stead,  they 
pray  men  to  be  reconciled  to  God  in  Christ, 
in  whom  is  hid  all  the  treasures  of  wisdom 
and  knowledge.  They  are  rilled  with  the 
spirit  of  their  station,  they  are  not  lovers  of 
themselves,  boasters,  covetous,  proud,  despi- 
sers  of  good,  nor  heady  hi^rh  minded  lovers 
of  pleasures  more  than  God — teaching  for 
doctrine  the  commandments  of  men  having 
a  form  of  godliness  denying  the  power.  They 
mind  not  high  things  (these  all  belong  to  an- 
ti-christ's  ministers.)  They  are  holy,  harm- 
less and  meek,  like  a  coffer  their  treasure  is 
inward,  hid  from  the  world.  They  are  loved 
of  God,  as  his  ministers,  they  are  despised 
by  the  world  for  the  truths  they  speak.  They 
seek  not  the  applause  of  the  world,  and  so 
must  necessarily  fall  out  with  all  who  do  not 
fall  out  with  themselves,  and  turn  to  God. — 
They  are  free,  and  well  they  may  be,  because 
their  commission  is  not  by  virtue  of  money, 
nor  by  the  hands  of  the  presbytery,  but  by 
the  Holy  Ghost  which  is  within  them  ;  their 
oratory  supersedes   that  which  is  so  much 


444 

sought  for,  for  they  have  only  to  speak  out 
that  which  the  Spirit  speaks  in  them*  As 
they  have  received  freely,  they  freely  give, 
saying,  "  come  ye,  buy  and  eat;  yea,  come,  buy 
wine  and  milk  without  money  and  without 
price. 


THE  CONCLUSION. 

Having  been  something  lengthy  in  my 
Plea,  tho'  short  as  my  subject  would  admit,  I 
now  come  to  a  close  by  way  of  a  recapitula- 
tion, and  with  the  addition  of  a  few  remarks. 

1.  Touching  baptism,  I  have  placed  it  a- 
mong  the  types,  and  as  the  typical  law  was 
given  to  man  in  consequence  of  the  fall,  I 
consider  all  types  done  away  in  man's  resto- 
ration to  the  "  image  of  God"  which  image  is 
produced  through  the  sanctifying  influence  of 
the  Holy  Spirit.  We  have  seen  that  John 
preached  the  kingdom  of  God  to  come — 
Christ  and  his  disciples  taught  previous  to  the 
suffering  of  Christ,  that  the  kingdom  of  God 
was  yet  to  come — we  have  seen  that  the  or- 
der of  the  tabernacle,  with  all  the  law  rites 
and  ceremonies  continued  until  Christ  suffer- 
ed on  the  cross,  and  that  Christ  suffered,  and 
brought  in   that  dispensation,  which  is  the 

*  Human  learning  is  not  to  be  despised,  hut  God  is  to  be  thanked  for 
that,  as  well  as  every  other  worldly  privilege,  which  lie  has  made  us  ca- 
pable of  attaining  to  ;  but  it  is  not  to  he  accounted  indispensibly  neces- 
sary for  a  gospel  minister.  It  never  should  be  received  as  grace,  nor  put 
in  the  place  of  the  Spirit  We,  ourselves,  may  have  much  learning;,  but 
ii  every  respect  it  should  be  subject  and  give  place  to  the  Spirit.  We 
neverjjfculd  use  worldly  wisdom  of  words  in  delivering  the  truth,  but 
speak  io»he  capacity  of  a  child  and  all  will  understand. 


445 


proper  christian  dispensation,  or ''the  king- 
dom of  God"  at  the  very  time,  and  according 
to  die  divine  prediction   of  Daniel ;  and  as 
we  have  seen  'the  impropriety  of  chawing  the 
dividing  line  between  the  legis  auon  of  Mo- 
„I  Christ's  Spiritual  legislation,  by   he 
term  gospel,  or  gospel  dispensation .and  that 
EM?-  hngLLf  God?  or  ^ngdorn  of 
heaven"  is  the  most  proper;  it  follows  as  a 
natnra    consequence  that  baptism,  with  all 
other  rituals,   previous  to  the   suffering  of 
Christ   were  all  under  the  law  ot  Moses. 

laain,  we  have  noticed  the  commission 
mentioned,  Matt,  xxviii.  19,  and  putting  that 
with  the  account  given  by  the  other  evange- 
lists of  the  commission,  we  have  shown  that 
the  commission  should  not  be  taken  to  mean 
the  baptism  of  water,  but  Christ's  own  bap- 
tism of  the  Spirit,  a  baptism  which  was  to 
attend  the   word  preached  by  virtue  of  the 
^Dirit  _I  have  shown,  that  there  is  probably 
but  one  instance  where  the  Gentiles  received 
water  baptism,  and  1  have  endeavored  to  ac- 
count for  this  one  instance,  and  show  that 
the  apostles  considered  the  right  as  belong- 
ing to  the  Jews.     1  have   also  shown     hat 
John  did  not  preach  water  baptism,  but  that 
he   prepared  the  people  for  the  Lord   by 
preaching  to  them  the  baptism  of  repentance, 
and  that  he  baptized  with  water  none  but 
Jews,  and  whenever  water  baptism  was  used 
by  the  apostles  it  was  among  Jevvs  only,  but 
in  the  instance  already  accounted  for. 


446 

We  have  seen  that  in  the  epistles  of  the  a- 
postles,  many  passages  quoted  by  baptizers 
in  support  of  water  baptism,  not  one  have  re- 
ference to  the  baptism  of  water,  but  to  the 
baptism  of  the  Spirit,  as  a  perfecting  grace 
to  the  church. 

2.  Touching  the  sacrament  (so  called,)  we 
have  submitted  to  an  impartial  investigation, 
and  find  by  scripture  adjustment,  that  the  said 
sacrament  is  not  mentioned  in  the  scriptures. 
The  scriptures  only  mention  "  the  feast  of  un- 
leavened bread"  with  the  Jews' passover-sup- 
per.  It  appears  that  when  Christ  ate  the 
passover  with  his  disciples,heonly  Spiritual- 
ized the  passover  without  instituting  any  new 
institution. 

We  have  noticed  every  instance  where  the 
breaking  of  bread  is  mentioned  in  the  new 
testament  records,  and  I  think  it  is  clear  that 
such  breaking  of  bread  only  took  place  at 
Jewish  feasts,  or  at  a  common  family  meal  : 
so  no  sacramental  eating  was  intended. 

3.  As  to  what  I  have  said  concerning  the 
scriptures,  and  on  ordination,  little  need  be 
said  by  way  of  recapitulation,  since  it  is  the 
last  before  us.  Touching  the  scripture,  I 
have  given  my  opinion  that  they  are  to  be 
considered  as  touching  history  and  divine  rev- 
elation. They  were  written  by  men  favored  of 
God  and  stand  not  only  as  a  circumstantial, 
but  as  an  incontestible  proof  of  Spiritual  and 
revealed  religion.  The  historical  part  of  the 
scriptures  were  written  for  our  learning,  and 


•  447 

• 

such  scripture  as  touch  upon  revelation  were 
written,  not  only  for  confirmation  by  showing 
us  a  chain  of  corresponding  prophecies  down 
to  the  corning  of  Christ,  but  they  were  writ- 
ten for  our  comfort,  and  so  it  is,  that  such 
scripture  as  describe  the  movings  and  oper- 
ations of  that  Spirit,  (which  christians  must 
have  previously  received  to  know  it,  when  it 
is  described,)  they  are  comforting  and  like 
writings  touching  the  inward  witness,  written 
by  good  men,  in  this  our  day  they  will  be 
read  with  joy  and  thanksgiving.  I  have 
shown  what  I  believe  of  the  scriptures,  and 
would  avoid  the  evil  that  will  come  in  con- 
sequence of  receiving  them  for  more  or  less 
than  they  are. 

Touching  ordination,  I  believe  that  it  is 
Christ's  prerogative  to  qualify  his  own  minis- 
ters, and  though  they  may  receive  letters  of 
commendation  from  their  friends,  these  only 
can  respect  a  moral  character,  for  they  can- 
not qualify  or  disqualify. 

What  I  have  written,  1  have  written  with- 
out regard  to  any  who  may  be  pleased,  or 
displeased.  1  have  used  plainness,  because 
as  with  other  sentiments,  so  it  is  with  mine, 
there  is  a  point  or  place  to  which  every 
man's  sentiments  naturally  leads,  and  he  who 
keeps  back  in  speaking  or  inwritinganddoes 
not  come  plainly  to  the  point,  for  fear  of  dis- 
pleasing or  to  please  cannot  be  honest. — 
If  for  believing  that  the  sacraments,  so  cal- 
led, are  without  scripture  foundation,  and  if 


443 

for  believing  as  the  scriptures  say,  that  the 
Spirit  is  the  ride  for  christian  faith  and  prac- 
tice, and  if  for  believing  it  is  Christ's  by  his 
Spirit  to  qualify  his  ministers  to  preach  his 
gospel — if  for  this  I  be  called  an  enthusiast, 
or  an  heretic,  so  be  it.  To  be  censured  is  not 
a  sure  mark  of  criminality.  It  was  said  of 
Christ,  that  he  was  an  agent  to  beelzebub, 
or  that  he  cast  out  devils  by  beelzebub,  the 
prince  of  devils — he  was  called  a  deceiver,  a 
mad  man,  and  a  blasphemer ;  so  be  it  wilh  me 
as  it  may  be,  it  is  enough  for  the  servant  to 
be  as  his  master.  Now  as  in  former  days,  it 
is  not  unfrequent  that  good  men,  though  their 
life  may  shine  with  every  grace  which  char- 
acterizes the  most  godly,  if  they  do  not  be- 
lieve in  this,  that,  or  the  other  notion,  which 
the  tradition  of  men  (rather  than  scripture  or 
reason,)  hath  made  orthodox,  they  are  coun- 
ted among  heretics,  and  reckoned  to  be  the 
deceivers  foretold  of,  to  come  in  the  last  days. 

I  have  before  told  what  I  believe  of  tenets, 
by  the  similitude  of  colors.  I  will  here  add 
that  men  may  be  more  properly  called 
heretics  for  their  conduct,  than  for  their  par- 
ticular tenets — to  judge  of  a  man's  Christiani- 
ty or  heresy  by  his  particular  tenet,  is  rash 
judging,  and  it  is  like  putting  to  the  torture- 
for  looks,  without  a  regard  to  the  disposition. 

It  is  justly  chargeable  upon  the  ministers 
of  the  people,  that  they  are  spoilers  of  the 
flock.  No  doubt,  many  who  call  themselves 
preachers  of  the  gospel  will  proclaim  loudly 
against  what   I  have  written,  because  their 


449 

craft  is  in  clanger ;  and  no  doubt  1  may  meet 
with  opposition  from  some  well  minded 
christians,  who  as  I  have  once  been,  may  be 
caught  in  a  way  that  seems  right,  and  in  a 
way  that  tradition  may  have  rendered  unsus- 
picious. Are  these  but  filled  with  the  Spirit 
of  a  gospel  minister — have  these  the  inward 
life,  and  do  they  testify  that  which  they  do 
know  of  the  Spirit  and  power  of  God  ;  these 
I  esteem,  though  they  may  not  believe  in  all 
points  as  I  do  ;  but  yet  of  these,  I  may  have 
much  to  hope  and  little  to  fear ;  that  is,  I  may 
hope  that  they  may  know  the  heights,  and 
depths  of  the  nature  of  Chrises  kingdom,  and 
keep  themselves  in  the  love  of  God.  I  have 
less  to  fear  from  these,  than  I  have  from  oth- 
ers. These  arenotsopersecutingasothers,and 
they  love  to  proclaim  the  truth  of  the  gospel. 
There  are  some,  I  wish  I  could  say  it  of  them? 
that  when  they  have  spoken  ten  times  for,and 
of  themselves,  that  they  have  spoken  once 
for  God.  These  have  spoken,  and  God  has 
pot  spoken  by  them.  It  may  be  said  of  them 
as  of  the  false  prophets  of  old,  "  They  shall 
not  profit  the  people — they  prophesy  a  vision  of 
their  own  heart." — These  dupe  the  people  to 
this,  that  and  the  other  notion  in  will-worship^ 
and  like  JothanVs  bramble,  they  say,  u  come 
thou  and  put  your  trust  in  my  sluidow"  and 
cause  many  to  Jeave  thefatness  oftheolive,  and 
the  sweetness  of  the  fig — these  are  "  dumb  dogs 
who  cannot  bark;"  that  is,  they  cannot  warn 
the  people  of  impending  mischief      These 

oo2 


450 

teach  for  doctrine,the  commandments  of  men, 
and  they  are  not  brought  so  much  into  the 
Spirit  of  truth,  which  is  love,  joy,  peace,  gen- 
tleness and  goodness,  as  they  are  into  hatred, 
variance,  wrath,  stripes,  and  envying.  Reader : 
blame  me  not  for  my  plain  speaking,  lest  I 
find  a  proof  of  what  I  say  in  thy  own  neigh- 
borhood or  in  thy  own  breast.  gcj»  Mark 
dear  reader,  I  do  not  make  these  remarks  ap- 
plicable to  all  who  pretend  to  preach — there 
are  some  called  of  Christ — others,  after  they 
are  called,  after  a  while,  preach  themselves, 
and^not  Christ.  Others  are  called  of  mam- 
4noft,and  like  covetous  cooks  they  covet  much 
for  their  little,  and  while  they  deal  out  more 
compliments  than  food,  their  congregation 
starve  for  the  "  bread  of  life"  The  soul 
humbling  and  humiliating  doctrine  of  Christ  is 
too  close  for  the  displays  which  many  such 
teachers  wish  to  make.  The  gate  is  too  nar- 
row and  the  way  too  straight  for  the  displays 
of  such  as  wish  to  make  a  fair  show  in  the 
flesh.  The  poor  once  had  the  gospel  preach- 
ed to  them,  but  these  have  no  call  where 
there  is  no  money.  *C7*"  By  their  fruits  ye 
shall  know  them" 

That  religion  and  righteousness  which  I 
have  plead  for,  is  that,  without  which  (every 
christian  will  agree  with  me,)  no  man  can  be 
saved,  and  with  which  no  man  can  be  lost. 
I  have  contended  for  that  baptism  which  is 
Spiritual  and  sanctifying,  and  that  which  is 
into  CVmtf,  who  is  ihe  first  resurrection,  and 


461 

such  as  have  their  part  hereof  "on  the  them 
second  death  shall  have  no  power"  I  have  con- 
tended for  that  communion  which  is  an  in- 
ward life,  and  that  which  is  with  the  Father 
and  the  Son. — I  have  not  labored  to  establish 
my  reader  in  some  outward  forms,  nor  to 
convert  him  to  some  of  these  notions,  about 
which  the  world  has  been  contending  for,  for 
many  hundred  years  to  no  effect,  and  in 
which  contentions,  dark  and  complexed  opin- 
ions have  multiplied  rather  than  decreased, 
plainly  showing  us  that  men  of  themselves  are 
more  calculated  by  their  wisdomto  wrap  the 
truth  in  obscurity,  mists  and  fogs  and  dark- 
ness, rather  than  light.  Dear  reader,  if  thou 
wilt  inquire  for  my  sentiments,  thou  shalt 
have  them  in  a  few  lines. 

As  was  the  first  and  great  commandt 

So  is  th«  last  command  to  love. 
To  God  give  up  thy  might,  thy  mind, 

None  else — this  offering  he'll  approve. 

'.'  This  is  the  sense  that  Moses  spoke, 

This  did  the  prophets  preach  and  prove, 
For  want  of"  love,"  the  law  is  broke, 

And  the  whole  law's  fulfilled  by  love." 

Though  prelates,  creeds  and  forms  propound, 

Stop  here  my  soul,  nor  rove  abroad. 
Though  bigots  strive,  and  ill  contend, 

Myself  Td  know,  and  knoio  my  God. 

Christ's  church  are  they  who  are  joined 
together  in  love,  and  in  the  fellowship  of  the 
Spirit ;  not  the  fellowship  of  a  particular  te- 


452 

net,  but  all  who  are  lovers  of  God  and  lovers 
of  one  another,  in  whatever  place  they  may- 
be, they  compose  the  church,  whether  col- 
lective or  not,Christ  by  his  Spirit  presides  as 
head  over  them.  When  together,  they  are 
as  lively  stones — a  Spiritual  house  and  a  ho- 
ly priesthood  to  offer  up  Spiritual  sacrifices 
acceptable  to  God  by  Jesus  Christ. — Holiness 
is  their  motto,  and  love  to  God  and  love  to  man 
is  their  tenet,  and  to  this  all  the  doctrine  of 
the  prophets,  Christ  and  his  apostles  point 
as  the  sunbeams  point  to  the  sun.  When  the 
scribe  acknowledged  to  Christ,  that  to  love 
God  with  all  his  soul,  and  his  neighbor  as 
himself,  was  more  than  whole  burnt  offerings 
and  sacrifices,  Christ  said  to  him  in  return^ 
"  Thou  art  not  far  from  the  kingdom  of  God" 
see  Matth.  xxii.  37,  38,  39. 

Our  Saviour  never  taught  that  his  gospel 
stood  in  meats  nor  drinks.  When  Christ  rep- 
resented the  principles  upon  which  the  world 
was  to  be  justified,  Matth.  xxv.  31  ;  he  did 
not  begin  to  commend  them  on  the  right 
hand,  for  some  ceremonial  observance,  as  in 
sacraments,  but,  said  he,  ulwas  an  hungered 
and  ye  gave  me  meat :  Itoas  thirsty  and  ye  gave 
me  drink  :  I  was  a  stranger  and  ye  took  me  in: 
naked  and  ye  clothed  me :  I  was  in  prison  and 
ye  came  unto  me  ;  for  these  they  on  the  right 
hand  were  accepted,  but  for  not  attending  to 
these  they  on  the  left  hand  were  sent  away, 
and  it  was  said  to  them  u  inasmuch  as  ye 
have  not  done  it  unto  one  of  the  least  of  these 
[my  disciples]  ye  did  it  not  unto  me. 


453 

Saith  Christ,  "a  new  commandment  I  give 
unto  you,  that  you  love  one  another,  John 
xv.  12.  Saith  the  apostle,  Rom.  xiii.  8,  9,  10, 
*  *  *  "  he  that  loveth  another  hath  fulfilled  the 
law-— for  this  thou  shalt  not  commit  adultery, 
thou  shalt  not  kill,  thou  shalt  not  bear  false  wit- 
ness, thou  shalt  not  covet ;  and  if  there  be  any 
other  commandment,  it  is  briefly  comprehended 
in  this  saying,  namely :  Thou  shalt  love  thy 

NEIGHBOUR  AS  THYSELF love  WOrketll    DO  ill 

to  his  neighbour,  therefore  love  is  the  ful- 
filling OF  THE  WHOLE  LAW." 

Come  reader,  "  Let  us  hear  the  conclusion 
of  the  whole  matter,  Fear  God  and  keep  his 
commandments,  for  this  is  the  whole  duty  of 
man"  (Eccl.  xii.  IS,)  and  "  this  is  the  message, 
that  ye  heard  from  the  beginning, — thai  we 

SHOULD  LOVE  ONE  ANOTHER,"  1  John  ill.  II, 


THE  END. 


Errata  —  Page  1 — In  motto,  for  encompasseth,  read  encampeth.  pagfc 
150 — In  the  2d  line  of  poetry,  for  effect  read  affect.  Page  208 — In  the  2d 
line  from  the  top, after  dispensation  read  by  the  term  gospel.  Page  269 — 
In  the  5th  line  from  the  top,  after  water  read  by  virtue  of  that  commission. 
Page  307 — For  Justin  Martin,  read  Justin  Martvr.  "Page  352 — In  the 
2d  line  from  the  bottom,  for  potential  mood,  read  subjunctive  mood. 


CONTENTS. 

CONVINCEMENT. 

CHAP.  I. 

Trials  of  mind  on  the  doctrine  of  unconditional  election  and 
reprobation,  and  a  gracious  deliverance  from  a  despairing 
mind,  by  God's  appearing  by  his  Spirit.— Page  12  to  18. 

The  doctrine  of  unconditional  election  false  ;  otherwise  sa- 
tan  is  but  the  servant  of  God — a  subject  of  reward,  as  he 
musf.  be  as  useful  and  necessary  to  the  order  of  God's  de- 
crees, as  the  angel  Gabriel. — P.  19—20. 

CHAP.  II. 

Religious  reflections  while  in  the  army,  and  a  convincement 
of  the  impropriety  of  war;  retirement  from  the  army, 
and  many  promises  made  to  God  forgotten  in  a  retired 
life.  —  27— 38. 

Resolutions  for  a  reformation  of  life,  with  a  sense  of  crea- 
turely  weakness. — A  dream  showing  the  condition  of  the 
church, and^foreboding  thing*  several  years  to  come. 39  46 

CHAP.  III. 

Religious  resolutions  publicly  manifested,  and  confirmation 
of  God's  loving  kindness,  by  the  interpretation  of  a  for- 
mer dream.  Trials  of  mind  about  baptism,  and  attach* 
ment  ia  the  Free-will  Baptist  church. — 47 — 52. 

Trials  about  preaching— instruction  by  dreams.  Religious 
disputes  follow  religious  revivals,  and  the  abuse  of  texts, 
with  the  inconsiderate  use  of  Psalms  and  Hyrans. — 53-66. 

CHAP.  IV. 

Doubts  occasioned  by  the  multiplicity  of  religious  opinions, 
and  the  mind  inadequate  to  find  the  truth  by  the  scrip- 
tures.—67— 69. 

Temptations  to  disbelieve  the  existence  of  a  God  and  Sa- 
viour overcome.  The  Jewish  dispensation  prefeiable  to 
the  gospel  dispensation,  supposing  the  scriptures  to  be 
the  only  rule  for  faith  and  practice. — 70—76. 

The  notion  of  the  millenium  thought  to  be  false— led  to  in- 
vestigate the  s  ?/iptures  on  other  things.— 77 — 84. 

CHAP.  V. 

The  ordinances  thought  to  have  no  foundation  in  the  scrip- 
tures of  truth,  and  the  condition  of  the  church  appeared 
by  a  former  dream. — 85 — 88. 

The  attention  of  the  Free  will  Baptist  church  called  to  the 
subject  of  baptism. — 89—96. 

The  Spirit  of  God  too  much  distrusted.    Ministers  of  th» 


455 

gospel  too  frequently  prostitute   their  functions  by  light 
and  trifling  conversation. — 97 — 100. 
Duty  shown  by  the  vision  of  the  night. — 101—105. 

CHAP.  VI. 

First  public  testimony  against  the  ordinances,  and  the  op- 
position met  with,  of  some  in  society. — 106—117. 

By  doubts  and  fears  reduced  to  distrust  a  religious  attain- 
ment and  every  witness  known. — Confirmation  by  the  rev- 
elation of  God's  Spirit  at  noon-day»— 118— 128. 

CHAP.  VII. 

Delay  of  duty,  and  adversity  considered  to  be  in  answer  to 
prayer.— Untimely  vocal  prayer,  reproved. —131 — 139. 

Adversity  considered  as  instruction. — The  use  of  the  sacra- 
ment attempted  for  the  last  time. — 140 — 148. 

The  pretended  benefit  of  the  sacrament  found  to  be  ground- 
less,  by  the  examination  of  others,  and  a  dismission  from 
society,  requested. — 119 — 154. 

CHAP.  VIH. 

Ordination  refused.  A  dream  showing  the  condition  of  the 
church. — 156 — 165. 

Dreams,  a  christian  privilege,  and  the  means  by  which  God 
gave  instructions  to  his  people,  from  the  patriarchal 
time,  to  the  time  of  the  apostles  and  early  christians.  A 
letter  from  society;  ordination  refused,  with  an  acquain- 
tance with  Friends.— 166— 180. 

PLEA  ON  BAPTISM. 
CHAP.  I. 

The  law  of  types  given  to  man  after  the  fall— what  man  fell 
from,  and  what  man  must  be  restored  to. — 188 — 197. 

The  tabernacle  and  offerings,  with  the  washing  of  water  and 
the  anointing  of  oil,  taught  the  worshippers  that  mankind 
were  polluted,  and  what  they  must  be,  to  be  restored  to 
the  image  of  God.— 197— 199. 

Baptism  under  the  law  of  Moses.  The  term  gospel  rejec- 
ted, and  the  term  kingdom  of  heaven  shown  to  be  most 
proper,  to  show  the  distinguishing  line  between  the  legis- 
lation of  Moses  and  Christ,  and  John  a  prophet,  and  by 
birth  a  priest,  and  in  life  restricted  by  the  law.  John 
come  to  make  known  Chri6t.  John  preached  the  baptism 
of  repentance,  not  water  baptism  ;  by  repentance  a  peo- 
ple  was    made  ready  for  the  Lord.     206 — 217. 

John  was  to  Christ  what  Moses  was  to  John.    218 — 220. 

CHAP.  II. 

John  fulfils  his  mission  in  pointing  out  Christ  to  IsraeKChrist 


466 

baptized  under  the  law.  The  kingdom  of  God,  or  the 
kingdom  of  heaven,  preached  by  John,  by  Christ  and  his 
disoiples  as  yet  to  come.  Christ  did  not  teach  water 
baptism.     221—227. 

Christ's  transfiguration  on  the   mount,  taught  his   disciples 
that  the  kingdom  of  Christ  was  yet  to  come,  and  that  the 
law  dispensation  could  not  end  until  Christ  was  crucified 
Mark,  xi.  30.  Luke.  vii.  SO  ;  hence  no  reference  to  the  bap- 
tism of  water.   John    come  in  the  way  of  righteousness 
Matt.  xxi.  S2.— 228— 232.  ' 

Christ  suffered  according  to  prophecy,  in  the  last  of  Daniel's 
weeks,  and  the  order  of  the  tabernacle  ;  the  rending  of 
the  vail  plainly  shows  when  the  proper  christian  dispen- 
sation commenced,  and  shows  that  water  baptism,  with 
other  things,  were  under  the  law  till  then.     23S    240. 

CHAP.  III. 
The  commission  given  to  the  apostles,  Matth.  xxviii.  19,  did 
not  include  water  baptism,  but  the  baptism  of  the  Spirit ; 
a  baptizing  virtue  which  was  to  attend  the  preaching  done 
by  the  influence  of  the  Spirit.  241  260. 
,  Five  reasons  why  the  commission  should  not  be  received 
for  water  baptism.    261     268. 

CHAP.  IV. 

The  apostles  were  men  of  religious  prejudice,  as  well 
as  other  men.  Cornelius  and  his  household  the  first 
and  the  last  instance  of  Gentile  baptism.  The  three 
thousand  (Acts  w.  41.)  were  Jews,  The  Samaritans  were 
Jews.  The  Corinthians,  the  Eunuch,  Lydia  and  the 
Jailor  were  Jews,  the  twelve  baptized  by  Paul,  (Acts  xix. 
5.)  were  Jews.  The  council  of  elders  and  brethren  at 
Jerusalem  clear  the  Gentiles  from  baptism  by  water  with 
other  things.     269     285. 

The  apostle  Panl  was  not  sent  to  baptize  with  water,  and 
he  believed  in  the  one  baptism  of  the  Spirit  as  the  one, 
and  only  christian  baptism,  Rom.  vi.  4.  1  Peter,  iii.2l. 
1  Cor.  x.  2,  have  no  reference  to  the  baptism  of  water. 
286.     302. 

ON  THE  SACRAMENT,  OR  LORD'S  SUPPER. 

CHAP.  V. 
Christians  disagree  on  the  sacrament.  The  eucharist  and 
sacrament,  not  mentioned  in  the  scriptures  of  truth.  Pa- 
pists, Luther's  and  Calvin's  notion  about  the  sacrament  ; 
their  jealousy  towards  each  other  manifested  in  the  great 
sacramental  contest  in  Germany.    SOS    316. 


457 

CHAP.  VI. 
Jesu9  Christ  did  not  say  of  the  bread  and  wine, « *  do  this 
till  I  come.''    The  historical    account  of  the  Jew's  pass- 
over  compared  with   the  scripture,  showing  that  Christ's 
eating   with  the    disci  pies  was   of  the  passover,  and  that 
nothing  of  a  sacramental  nature  was  enjoined.— 317--S4I. 

CHAP.  VII. 

The  breaking  of  bread  mentioned  in  the  scripture  wa»  don* 
only  at  a  Jewish  feast  or  at  a  common  family  meal,  Luke 
xxiv.  30.  Acts  ii.  24,  26.— xx.  7. — 1  Cer.  xi.  have  no  al- 
lusion to  a  sacrament. — 347—364. 

CHAP.  VIII. 

The  use  of  bread  and  wine,  and  water  baptism  is  but  one 
with  the  ceremonial  law  of  the  Jews. — 365—368. 

The  sacraments  could  not  be  enjoined  on  christians  with- 
out adding  to  the  covenant  made  with  Abraham,  contra- 
ry to  the  oath  of  God.— 369— 372. 

The  gospel  sabbath  transgressed  by  the  sacramental  observ* 
ance,  and  christians  forbade  to  touch,  taste,  or  handle  of 
al!  such  things  as  perish  with  the  using. — 373— 3S4. 

ON  THE  SCRIPTURES. 

CHAP.  IX. 

Three  opinions  relative  to  the  ute  and  intention  of  the 
scriptures. — 395—406. 

The  scriptures  are  not  so  much  as  one  stone  in  the  foundt» 
tion  upon  which  God  bath  made  man's  salvation  depen- 
dant, but  the  inward  light,  or  the  Spirit  is  the  sure  guide 
into  all  truth.  The  scriptures  are  not  the  word  of  God  - 
they  show  what  the  word  of  God  is.— 407— 4*1. 

ON  ORDINATION. 

CHAP.  X. 

The  ecclesiastical  succession  cannot  be  proved  without  ad- 
mitting the  church  of  Rome,  to  be  the  true  church. 
The  wickedness  of  the  papists,  and  the  pretensions  of 
protectants  on  ordination,  found  to  be  but  pretensions.— 
432—440. 

The  laying  on  of  hands  without  proper  authority,  and  with- 
out grace.  The  Spirit  gives  a  proper  qualification  for  e 
minister  of  the  gospel.— 441 — 443. 

THE  CONCLUSION. 

Becapitulation,  with  a  few  remarks,  showing  that  christiti 
duty  consist!,  Istly,  in  love  to  God,  Sdly,  in  leve  to  mm 
444-453. 


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